Today in Jewish History:
• Agadir Eathquake (1960) Hundreds of Jews, including some students of the local Chabad Yeshivah, were among the thousands of victims to perish in a devastating earthquake that struck Agadir, Morocco on the 2nd of Adar in 1960.
Daily Quote:
Master of the Universe! The sages of the Talmud pleaded before You to bring the Moshiach, but You chose not to do so. The holy Kabbalists of Safed begged You to bring Moshiach -- again You were unwilling. We have reached the point where it is left to someone of my ilk to ask for the Redeemer. Still You are holding out.... Mark my words! There will come a generation who will have no interest in You or Your Moshiach. Then You will have no choice but to bring him..[Chassidic master Rabbi Leib, the "Grandfather of Shpoli" (1725-1811)]Today's Study:
• Agadir Eathquake (1960) Hundreds of Jews, including some students of the local Chabad Yeshivah, were among the thousands of victims to perish in a devastating earthquake that struck Agadir, Morocco on the 2nd of Adar in 1960.
Daily Quote:
Master of the Universe! The sages of the Talmud pleaded before You to bring the Moshiach, but You chose not to do so. The holy Kabbalists of Safed begged You to bring Moshiach -- again You were unwilling. We have reached the point where it is left to someone of my ilk to ask for the Redeemer. Still You are holding out.... Mark my words! There will come a generation who will have no interest in You or Your Moshiach. Then You will have no choice but to bring him..[Chassidic master Rabbi Leib, the "Grandfather of Shpoli" (1725-1811)]Today's Study:
Chitas and Rambam for today:
Chumash: Terumah, 3rd Portion Exodus 25:31-26:14 with Rashi
• Exodus Chapter 25
31And you shall make a menorah of pure gold. The menorah shall be made of hammered work; its base and its stem, its goblets, its knobs, and its flowers shall [all] be [one piece] with it. לאוְעָשִׂ֥יתָ מְנֹרַ֖ת זָהָ֣ב טָה֑וֹר מִקְשָׁ֞ה תֵּֽיעָשֶׂ֤ה הַמְּנוֹרָה֙ יְרֵכָ֣הּ וְקָנָ֔הּ גְּבִיעֶ֛יהָ כַּפְתֹּרֶ֥יהָ וּפְרָחֶ֖יהָ מִמֶּ֥נָּה יִֽהְיֽוּ:
The menorah shall be made of hammered work: [meaning] that it must not be made in sections, [which can be removed]. Its branches and its lamps should not be made individually and then attached, as is the custom of the smiths [through a process] called solderez [in French], soldering, but it [the menorah] must come [be constructed] entirely from one piece [of gold]-beaten with a hammer and cut with a tool, and the branches separated on both sides. — [from Baraitha Melecheth HaMishkan.] מקשה תעשה המנורה: שלא יעשנה חוליות, ולא יעשה קניה ונרותיה איברים איברים, ואחר כך ידביקם כדרך הצורפין, שקורין שולדי"ר בלעז [להלחים] אלא כולה באה מחתיכה אחת, ומקיש בקורנס וחותך בכלי האומנות ומפריד הקנים אילך ואילך:
of hammered work: Heb. מִקְשָׁה. Its Aramaic translation is נְגִיד, an expression of drawing out, [meaning] that he draws the parts out of the block of gold on either side by beating [it] with a hammer. The word מִקְשָׁה means the blow of a hammer, batediz in Old French, hammered, like “knocked (נָקְשָׁן) one against the other” (Dan. 5:6). מקשה: תרגומו נגיד, לשון המשכה שממשיך את האיברים מן העשת לכאן ולכאן בהקשת הקורנס, ולשון מקשה מכת קורנס, בטידי"ץ בלעז [עשוי בהכאה] כמו (דניאל ה ו) דא לדא נקשן):
the menorah shall be made: By itself. Since Moses found difficulty with it [i.e., figuring out how to form the menorah], the Holy One, blessed is He, said to him, “Cast the talent [equivalent to sixty-four pounds of gold] into the fire, and it will be made by itself.” Therefore, it is not written: ךְתֵּעָשֶׂה but ךְתֵּיעָשֶׂה. -[from Tan. Beha’alothecha 3] תיעשה המנורה: מאליה, לפי שהיה משה מתקשה בה, אמר לו הקב"ה השלך את הככר לאור והיא נעשית מאליה, לכך לא נכתב תעשה:
its base: This refers to the foot on the bottom [of the menorah], which was made like a box with three legs coming out of it [protruding] downwards. ירכה: הוא הרגל של מטה העשוי כמין תיבה, ושלשה רגלים יוצאין הימנה ולמטה:
and its stem: [This refers to] its central stem rising from the middle of the base, erected upward. At the top of it was the middle lamp, made like a spoon, into which the oil was poured and the wick inserted. וקנה: הקנה האמצעי שלה העולה באמצע הירך זקוף כלפי מעלה, ועליו נר האמצעי עשוי כמין בזך לצוק השמן לתוכו ולתת הפתילה:
its goblets: They are a sort of cups made of glass, long and narrow, which are called maderins [in Old French], long, slender glass goblets. These, however, were made of gold, and they protruded from every branch according to the number prescribed by the text. They were [placed] on it [the menorah] only for beauty. גביעיה: הן כמין כוסות שעושין מזכוכית ארוכים וקצרים, וקורין להם מדרינ"ש בלעז [גביעים], ואלו עשויין מזהב ובולטין ויוצאין מכל קנה וקנה כמנין שנתן בהם הכתוב, ולא היו בה אלא לנוי:
its knobs: [They were] like sort of round apples all around [the branch], protruding [outward] around the middle branch, in the style of the menoroth that are made for princes. They are called pomeles [in French], apple-shaped knobs (Men. 28b). Their number is prescribed in this parsha, [i.e.,] how many knobs protruded from it and how much [space] was [left] unadorned between one knob and another knob. כפתריה: כמין תפוחים עגולין סביב, בולטין סביבות הקנה האמצעי, כדרך שעושין למנורות שלפני השרים וקורין להם פומיל"ש בלעז [כפתורים], ומנין שלהם כתוב בפרשה, כמה כפתורים בולטין ממנה, וכמה חלק בין כפתור לכפתור:
and its flowers: Engravings made on it like a sort of flowers. ופרחיה: ציורין עשויין בה כמין פרחים:
shall [all] be [one piece] with it: Everything shall be of hammered work, out of the solid block [of gold], and not made separately and then attached [to the main stem]. ממנה יהיו: הכל מקשה יוצא מתוך חתיכת העשת, ולא יעשם לבדם וידביקם:
32And six branches coming out of its sides: three menorah branches from its one side and three menorah branches from its second side. לבוְשִׁשָּׁ֣ה קָנִ֔ים יֹֽצְאִ֖ים מִצִּדֶּ֑יהָ שְׁלשָׁ֣ה | קְנֵ֣י מְנֹרָ֗ה מִצִּדָּהּ֙ הָֽאֶחָ֔ד וּשְׁלשָׁה֙ קְנֵ֣י מְנֹרָ֔ה מִצִּדָּ֖הּ הַשֵּׁנִֽי:
coming out of its sides: from here and there [in each direction] diagonally, drawn upwards until [they reached] the height of the menorah, which is the middle stem. They came out of the middle stem, one higher than the others: the bottom one was longest, the one above it was shorter than it, and the highest one shorter than that, because the height of their ends [at their tops] was equal to the height of the seventh, middle stem, out of which the six branches extended. יצאים מצדיה: לכאן ולכאן באלכסון, נמשכים ועולין עד כנגד גובהה של מנורה, שהוא קנה האמצעי, ויוצאין מתוך קנה האמצעי זה למעלה מזה, התחתון ארוך, ושל מעלה קצר הימנו והעליון קצר הימנו, לפי שהיה גובה ראשיהן שוה לגובהו של קנה האמצעי השביעי, שממנו יוצאים ששת הקנים:
33Three decorated goblets on one branch, a knob and a flower, and three decorated goblets on one branch, a knob and a flower; so for the six branches that come out of the menorah. לגשְׁלשָׁ֣ה גְ֠בִעִ֠ים מְשֻׁקָּדִ֞ים בַּקָּנֶ֣ה הָֽאֶחָד֘ כַּפְתֹּ֣ר וָפֶ֒רַח֒ וּשְׁלשָׁ֣ה גְבִעִ֗ים מְשֻׁקָּדִ֛ים בַּקָּנֶ֥ה הָֽאֶחָ֖ד כַּפְתֹּ֣ר וָפָ֑רַח כֵּ֚ן לְשֵׁ֣שֶׁת הַקָּנִ֔ים הַיֹּֽצְאִ֖ים מִן־הַמְּנֹרָֽה:
decorated: Heb. מְשֻׁקָּדִים, as the Targum [Onkelos] renders מְצַיְירִין. They were decorated in the manner that silver and gold vessels are made, which is called nieler [in Old French, nieller in modern French, niello in English]. משקדים: כתרגומו, מצויירים היו כדרך שעושין לכלי כסף וזהב שקורין ניילי"ר [לגפר]:
and three decorated goblets: protruding from each branch. ושלשה גבעים: בולטין מכל קנה וקנה:
a knob and a flower: were on each branch. כפתר ופרח: היה לכל קנה וקנה:
34And on [the stem of] the menorah [shall be] four decorated goblets, its knobs and its flowers. לדוּבַמְּנֹרָ֖ה אַרְבָּעָ֣ה גְבִעִ֑ים מְשֻׁ֨קָּדִ֔ים כַּפְתֹּרֶ֖יהָ וּפְרָחֶֽיהָ:
And on [the stem of] the menorah [shall be] four… goblets: On the main stem of the menorah were four goblets: one protruding on it below the branches and three above the exit of the three branches that extended outwards from its sides. ובמנרה ארבעה גבעים: בגופה של מנורה היו ארבעה גביעים אחד בולט בה למטה מן הקנים, והשלשה למעלה מן יציאת הקנים היוצאים מצדיה:
decorated…its knobs and its flowers: This is one of the five verses whose meaning cannot be determined. It is unknown whether [to read] “decorated goblets” or “decorated its knobs and its flowers."-[from Yoma 52b] משקדים כפתריה ופרחיה: זה אחד מחמשה מקראות שאין להם הכרע, שאין ידוע אם גביעים משוקדים או משוקדים כפתוריה ופרחיה:
35And a knob under the two branches from it, and a knob under the two branches from it, and a knob under the two branches from it; so for the six branches that come out of the menorah. להוְכַפְתֹּ֡ר תַּ֩חַת֩ שְׁ֨נֵי הַקָּנִ֜ים מִמֶּ֗נָּה וְכַפְתֹּר֙ תַּ֣חַת שְׁנֵ֤י הַקָּנִים֙ מִמֶּ֔נָּה וְכַפְתֹּ֕ר תַּֽחַת־שְׁנֵ֥י הַקָּנִ֖ים מִמֶּ֑נָּה לְשֵׁ֨שֶׁת֙ הַקָּנִ֔ים הַיֹּֽצְאִ֖ים מִן־הַמְּנֹרָֽה:
And a knob under the two branches: From the knob, the branches extended from its two sides in either direction. This is what we learned in the [Baraitha] Melecheth HaMishkan [ch. 10, Men. 28b, 29a]: The height of the menorah was eighteen handbreadths. [This total is arrived at as follows:] The feet [of the menorah] and the [lowest] flower were three handbreadths. That is the flower mentioned in connection with the base, as it is said: “to its base, to its flower” (Num. 8:4). Then two handbreadths [above this were] unadorned, and a handbreadth [above that] in which [there] was a goblet-[namely one] of the four goblets [mentioned in verse 34]-and a knob and a flower of the two knobs and the two flowers mentioned in connection with the menorah itself, as it is said [on verse 34]: “decorated…its knobs and its flowers.” We learn that on the main stem there were two knobs and two flowers, in addition to the three knobs from which the branches extended, as it is said [here]: “And a knob under the two branches.” And [above the lowest branches were] two handbreadths unadorned, and a handbreadth with a knob and two branches coming out of it on either side, extending upward, opposite the height of the menorah, and one handbreadth unadorned, and a handbreadth with a knob and two branches coming out of it, and one handbreadth unadorned, and a handbreadth with a knob and two branches coming out of it, extending upward, opposite the height of the menorah, and two handbreadths unadorned. [Hence,] three handbreadths remain, in which there were three goblets, a knob, and a flower. The goblets were found to number twenty-two: eighteen for the six branches [of the menorah]-three for each one-and four on the menorah itself, totaling twenty-two. And [there were] eleven knobs-six on the six branches [one on each branch], three on the menorah itself, from which the branches extended, and two more on the menorah, as it is said [in verse 34]: “decorated…its knobs,” [which means two knobs] since the minimum of [the plural] “knobs” is two. One [knob was] below, next to the base, and one in the top three handbreadths [together] with the three goblets. And it [the menorah] had nine flowers: six on the six branches [one on each branch] as it is said [in verse 33]: “on one branch, [there was] a knob and a flower,” and three [flowers] on the menorah [itself], as it is said [here], "decorated…its knobs and its flowers"-the minimum of [the plural] “flowers” is two, and one [additional flower is] mentioned in the parsha Beha’alothecha: “to its base to its flower” (Num. 8:4). If you carefully study this Mishnah that is written above, you will find them [the decorations of the menorah] according to their number, each one in its place. — [from Men. 28b] וכפתר תחת שני הקנים: מתוך הכפתור היו הקנים נמשכים משני צדיה אילך ואילך. כך שנינו במלאכת המשכן (פרק י) גובהה של מנורה שמונה עשר טפחים, הרגלים והפרח שלשה טפחים, הוא הפרח האמור בירך, שנאמר (במדבר ח ד) עד ירכה עד פרחה, וטפחיים חלק, וטפח שבו גביע מהארבעה גביעים, וכפתור ופרח משני כפתורים ושני פרחים האמורים במנורה עצמה, שנאמר משוקדים כפתוריה ופרחיה, למדנו שהיו בקנה שני כפתורים ושני פרחים לבד מן השלשה כפתורים, שהקנים נמשכין מתוכן, שנאמר וכפתור תחת שני הקנים, וגו' וטפחים חלק, וטפח כפתור ושני קנים יוצאים ממנו אילך ואילך נמשכים ועולים כנגד גובהה של מנורה, וטפחיים חלק, וטפח כפתור ושני קנים יוצאים ממנו, וטפחיים חלק וטפח כפתור ושני קנים יוצאים ממנו ונמשכים ועולין כנגד גובהה של מנורה וטפחיים חלק, נשתיירו שם שלשה טפחים, שבהם שלשה גביעים וכפתור ופרח. נמצאו גביעים עשרים ושנים שמונה עשר לששה קנים, שלשה לכל אחד ואחד, וארבעה בגופה של מנורה, הרי עשרים ושנים, ואחד עשר כפתורים ששה בששת הקנים, ושלשה בגופה של מנורה, שהקנים יוצאים מהם, ושניים עוד במנורה, שנאמר משוקדים כפתוריה, מיעוט כפתורים שנים האחד למטה אצל הירך, והאחד בשלשת טפחים העליונים עם שלשת הגביעים, ותשעה פרחים היו לה ששה לששת הקנים, שנאמר (פסוק לג) בקנה האחד כפתור ופרח, ושלשה למנורה, שנאמר משוקדים כפתוריה ופרחיה, ומיעוט פרחים שנים, ואחד האמור בפרשת בהעלותך (במדבר ח ד) עד ירכה עד פרחה. ואם תדקדק במשנה זו הכתובה למעלה, תמצאם כמנינם איש איש במקומו:
36Their knobs and their branches shall [all] be [one piece] with it; all of it [shall be] one hammered mass of pure gold. לוכַּפְתֹּֽרֵיהֶ֥ם וּקְנֹתָ֖ם מִמֶּ֣נָּה יִֽהְי֑וּ כֻּלָּ֛הּ מִקְשָׁ֥ה אַחַ֖ת זָהָ֥ב טָהֽוֹר:
37And you shall make its lamps seven, and he shall kindle its lamps [so that they] shed light toward its face. לזוְעָשִׂ֥יתָ אֶת־נֵֽרֹתֶ֖יהָ שִׁבְעָ֑ה וְהֶֽעֱלָה֙ אֶת־נֵ֣רֹתֶ֔יהָ וְהֵאִ֖יר עַל־עֵ֥בֶר פָּנֶֽיהָ:
its lamps: [They were] sort of cups into which the oil and the wicks were put. את נרתיה: כמין בזיכין שנותנין בתוכם השמן והפתילות:
[so that they] shed light toward its face: [Namely,] make the openings of the six lamps [which were] at the top of the branches that extend from of its [the menorah’s] sides, turned toward the middle one, so that when the lamps were lit they would shed light עֵבֶר פָּנֶיהָ, towards [or in the direction of] its face. Their light should be turned towards the face of the middle branch, which is the body of the menorah. והאיר על עבר פניה: עשה ששת הנרות שבראשי הקנים, היוצאים מצדיה, מסובים כלפי האמצעי, כדי שיהיו הנרות כשתדליקם מאירים אל עבר פניה, מוסב אורם אל צד פני הקנה האמצעי, שהוא גוף המנורה:
38And its tongs and its scoops [shall be] of pure gold. לחוּמַלְקָחֶ֥יהָ וּמַחְתֹּתֶ֖יהָ זָהָ֥ב טָהֽוֹר:
And its tongs: Heb. וּמַלְקָחֶיהָ. They are the tongs made to take the wicks from the oil, to set them in place and to draw them into the mouths of the lamps. Since they [are used for] taking (לוֹקְחִים) [the wicks] with them, they are called מֶלְקָחַיִם, a pair of “takers.” [The Aramaic word] וְצִבְיָתָהָא, which Onkelos renders [for וּמַלְקָחֶיהָ], is a term related to צְבַת, tenailles in French, tongs. ומלקחיה: הם הצבתים העשויין ליקח בהם הפתילה מתוך השמן לישבן ולמושכן בפי הנרות, ועל שם שלוקחים בהם קרויים מלקחים. וצביתהא שתרגם אונקלוס, לשון צבת, טינליי"א בלעז [צבת]:
and its scoops: Heb. וּמַחְךְתֹּתֶיהָ. They are a kind of small cup with which he [the kohen] would scoop the ashes that are in the lamp every morning when he [the kohen] cleaned the lamps from the ashes of the wicks that burned during the night and were [now] extinguished. The word מַחְךְתָּה is [the equivalent of] poseydure [or poysedure] in Old French, a little shovel [or] ash pan, like “to scoop (לַחְךְתּוֹת) fire from a hearth” (Isa. 30:14). ומחתתיה: הם כמין בזיכין קטנים, שחותה בהן את האפר שבנר בבקר בבקר, כשהוא מטיב את הנרות מאפר הפתילות, שדלקו הלילה וכבו, ולשון מחתה פוישידויר"א בלעז [יעה], כמו (ישעיה ל יד) לחתות אש מיקוד:
39He shall make it of a talent of pure gold, with all these implements. לטכִּכַּ֛ר זָהָ֥ב טָה֖וֹר יַֽעֲשֶׂ֣ה אֹתָ֑הּ אֵ֥ת כָּל־הַכֵּלִ֖ים הָאֵֽלֶּה:
a talent pure gold: Heb. כִּכַּר.[This means] that its weight along with all its implements shall be nothing but a talent, no less and no more. The talent used for mundane matters was sixty maneh, and the one used for holy matters was double, thus one hundred twenty maneh (Bech. 5a). The maneh is the litra with which silver is weighed according to the weight used in Cologne, which is the equivalent of one hundred gold pieces [or] twenty-five selas, for the sela is equivalent to four gold pieces. [This is the equivalent of sixty-four pounds.] ככר זהב טהור: שלא יהיה משקלה עם כל כליה אלא ככר, לא פחות ולא יותר, והככר של חול ששים מנה ושל קדש היה כפול, מאה עשרים מנה, והמנה הוא ליטרא ששוקלין בה כסף למשקל קולוני"א והם מאה זהובים, עשרים וחמשה סלעים והסלע ארבעה זהובים:
40Now see and make according to their pattern, which you are shown on the mountain. מוּרְאֵ֖ה וַֽעֲשֵׂ֑ה בְּתַ֨בְנִיתָ֔ם אֲשֶׁר־אַתָּ֥ה מָרְאֶ֖ה בָּהָֽר:
Now see and make: See here on the mountain the pattern that I am showing you. [This] informs us that Moses had difficulties with the construction of the menorah, until the Holy One, blessed is He, showed him a [model] menorah of fire. -[from Men. 29a] וראה ועשה: ראה כאן בהר תבנית שאני מראה אותך, מגיד שנתקשה משה במעשה המנורה, עד שהראה לו הקב"ה מנורה של אש:
which you are shown: Heb. אִשֶׁר-אַךְתָּה מָרְאֶה, as the Targum [Onkelos] renders: דִי אַךְתְּ מִתְחַזֵי, which you are shown. If it were punctuated מַרְאֶה with a “pattach,” it would mean that you show others. Now that it is punctuated with a short “kamatz,” it means that you are shown, that others show you, (for the punctuation distinguishes between the active and the passive). אשר אתה מראה: כתרגומו דאת מתחזי בטורא, אלו היה נקוד מראה בפת"ח, היה פתרונו אתה מראה לאחרים, עכשיו שנקוד חטף קמ"ץ, פתרונו דאת מתחזי, שאחרים מראים לך, שהנקוד מפריד בין עושה לנעשה:
Exodus Chapter 26
1"And the Mishkan you shall make out of ten curtains [consisting] of twisted fine linen, and blue, purple, and crimson wool. A cherubim design of the work of a master weaver you shall make them. אוְאֶת־הַמִּשְׁכָּ֥ן תַּֽעֲשֶׂ֖ה עֶ֣שֶׂר יְרִיעֹ֑ת שֵׁ֣שׁ מָשְׁזָ֗ר וּתְכֵ֤לֶת וְאַרְגָּמָן֙ וְתֹלַ֣עַת שָׁנִ֔י כְּרֻבִ֛ים מַֽעֲשֵׂ֥ה חשֵׁ֖ב תַּֽעֲשֶׂ֥ה אֹתָֽם:
And the Mishkan you shall make out of ten curtains: to be its roof and [cover its] walls outside the planks, for the curtains are hung behind them to cover them. ואת המשכן תעשה עשר יריעות: להיות לו לגג ולמחיצות מחוץ לקרשים שהיריעות תלויות מאחוריהן לכסותן:
of twisted fine linen, and blue, purple, and crimson wool: Thus there are four kinds [of material] together in each thread, one of linen and three of wool, and each thread was doubled six times. Thus, four kinds [of material], when they are twisted together, yield twenty-four strands to a thread. — [from Baraitha Melecheth HaMishkan, ch. 2, Yoma 71b] שש משזר ותכלת וארגמן ותולעת שני: הרי ארבע מינין יחד בכל חוט וחוט אחד של פשתים ושלשה של צמר, וכל חוט וחוט כפול ששה הרי ארבעה מינין, כשהן שזורין יחד, עשרים וארבע כפלים לחוט:
A cherubim design of the work of a master weaver: Cherubim were drawn on them [the curtains] in their weave; not with embroidery, which is needlework, but with weaving on both sides, one face from here [one side] and one face from there [the other side]: a lion from this side and an eagle from that side, as silk girdles, called feysses in Old French, are woven. — [from Yoma 72b] כרבים מעשה חשב: כרובים היו מצויירין בהם באריגתן, ולא ברקימה שהוא מעשה מחט, אלא באריגה בשני כותלים, פרצוף אחד מכאן ופרצוף אחד מכאן, ארי מצד זה ונשר מצד זה, וכמו שאורגין חגורות של משי, שקורין בלעז פיישי"ש [רצועות]:
2"The length of one curtain [shall be] twenty eight cubits, and the width of one curtain [shall be] four cubits; the same measure for all the curtains. באֹ֣רֶךְ | הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁמֹנֶ֤ה וְעֶשְׂרִים֙ בָּֽאַמָּ֔ה וְרֹ֨חַב֙ אַרְבַּ֣ע בָּֽאַמָּ֔ה הַיְרִיעָ֖ה הָֽאֶחָ֑ת מִדָּ֥ה אַחַ֖ת לְכָל־הַיְרִיעֹֽת:
3"Five of these curtains shall be joined to one another, and [the other] five curtains shall [also] be joined to one another. גחֲמֵ֣שׁ הַיְרִיעֹ֗ת תִּֽהְיֶ֨יןָ֙ חֹֽבְרֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָ֑הּ וְחָמֵ֤שׁ יְרִיעֹת֙ חֹֽבְרֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָֽהּ:
shall be joined: He [Bezalel] would sew them with a needle, one [curtain] alongside the other, five separately and [the other] five separately. תהיין חוברות: תופרן במחט זו בצד זו, חמש לבד וחמש לבד:
to one another: Heb. אִשָׁה אֶל-אִחֹתָהּ, lit., a woman to her sister. It is customary for Scripture to speak this way concerning a noun in the feminine gender, and concerning a noun in the masculine gender, אִישׁ אֶל-אָחִיו [lit., a man to his brother], as it is said concerning the cherubim: אִישׁ אֶל-אָחִיו (Exod. 25:20). אשה אל אחותה: כך דרך המקרא לדבר בדבר שהוא לשון נקבה. ובדבר שהוא לשון זכר אומר איש אל אחיו, כמו שנאמר בכרובים (שמות כה כ) ופניהם איש אל אחיו:
4"And you shall make loops of blue wool on the edge of one curtain [that is] at the edge of the [first] set, and so shall you do on the edge of the outermost curtain of the second set. דוְעָשִׂ֜יתָ לֻֽלְאֹ֣ת תְּכֵ֗לֶת עַ֣ל שְׂפַ֤ת הַיְרִיעָה֙ הָֽאֶחָ֔ת מִקָּצָ֖ה בַּֽחֹבָ֑רֶת וְכֵ֤ן תַּֽעֲשֶׂה֙ בִּשְׂפַ֣ת הַיְרִיעָ֔ה הַקִּ֣יצוֹנָ֔ה בַּמַּחְבֶּ֖רֶת הַשֵּׁנִֽית:
loops: Heb. לֻלָאֹת, lazoles in Old French, loops. So did Onkelos render [it]: עִנוּבִין, a term meaning a bow. ללאת: לצול"ש בלעז [שרוכים] וכן תרגם אונקלוס ענובין, לשון עניבה:
curtain [that is] at the edge of the [first] set: Heb. בַּחֹבָרֶת. On the curtain that is the outermost of the set. The group of five curtains is called חוֹבֶרֶת. מקצה בחברת: באותה יריעה שבסוף החבור, קבוצת חמשת היריעות קרויה חוברת:
and so shall you do on the edge of the outermost curtain of the second set: On that curtain that is the outermost (הַקִּצוֹנָה), an expression derived from קָצֶה, end, meaning at the end of the set [of curtains]. וכן תעשה בשפת היריעה הקיצונה במחברת השנית: באותה יריעה שהיא קיצונה, לשון קצה, כלומר לסוף החוברת:
5"You shall make fifty loops on [the edge of] one curtain, and you shall make fifty loops on the edge of the curtain in the second set; the loops shall correspond to one another. החֲמִשִּׁ֣ים לֻֽלָאֹ֗ת תַּֽעֲשֶׂה֘ בַּיְרִיעָ֣ה הָֽאֶחָת֒ וַֽחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת תַּֽעֲשֶׂה֙ בִּקְצֵ֣ה הַיְרִיעָ֔ה אֲשֶׁ֖ר בַּמַּחְבֶּ֣רֶת הַשֵּׁנִ֑ית מַקְבִּילֹת֙ הַלֻּֽלָאֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָֽהּ:
the loops shall correspond to one another: Heb. מַקְבִּילֹתהַלֻּלָאֹת. Make sure that you make the loops exactly equidistant from one another. Their measure on this curtain should be the same for its mate. When you spread one set [of curtains] next to the other set, the loops of this curtain shall line up exactly opposite the loops of the other [curtain]. This is the [meaning of the] word מַקְבִּילֹת, [i.e.,] this one opposite that one. The Aramaic translation of נֶגֶד, opposite, is לָקֳבֵל. [Each] curtain was twenty-eight [cubits] long and four [cubits] wide. When five curtains were joined together, it was found that [altogether] they were twenty [cubits] wide, and so [too] with the second set. The length of the Mishkan was thirty [cubits] from east to west, as it is said: “twenty planks for the southern side” (verse 18), and so for the north, [with] every plank a cubit and a half [wide]. Thus, [we have altogether] thirty [cubits] from east to west. The width of the Mishkan from north to south was ten cubits, as it is said: “And for the western end of the Mishkan [you shall make six planks]” (verse 22), and [thus with] two planks at the corners [i.e., one plank at each end of the western wall], we have ten. [I.e., the interior of the Mishkan was ten cubits wide, not counting the northern and southern walls, which were each one cubit thick. Hence, the remainder of the two corner planks that do not fit against the side planks is a half cubit each, equaling one cubit. The six planks along the western side total nine cubits, thus we have altogether ten cubits on the western side.] In their [respective] places, I will explain these verses. The curtains were placed [so that] their length [was across] the [interior] width of the Mishkan, ten [of the curtains’] middle cubits as the roof of the space of the width of the Mishkan. [Another] cubit from here and a cubit from there covered the thickness of the tops of the planks, whose width was a cubit thick. Thus remained sixteen cubits: eight on the north[ern side] and eight on the south[ern side], covering the height of the planks, which were ten [cubits] high. [Thus] the bottom two cubits were exposed. The curtains were forty cubits wide when they were joined-twenty cubits for each set. Thirty of them [of the forty cubits] were for the roof of the Mishkan’s [interior] space lengthwise; one cubit corresponded to the thickness of the ends of the planks on the [Mishkan’s] west[ern side] and one cubit [was meant] to cover the thickness of the pillars on the east[ern side]-for there were no planks on the [Mishkan’s] east[ern side], only four (Old Rashi-five) pillars upon whose hooks the screen was spread and hung, like a curtain. [Aside from the above two cubits,] there remained eight cubits that hung in the back of the Mishkan on the west[ern side], with the bottom two cubits uncovered. I found this in the Baraitha of Forty-Nine Middoth. However, in Tractate Shabbath (98b) [it is stated]: The curtains did not cover the eastern pillars, and nine cubits hung in the back of the Mishkan. The text supports us [in our quotation of the Talmud, for the Torah states]: “And you shall place the dividing curtain beneath the clasps” (verse 33), but if [the truth is] like the words of this Baraitha, [it would mean that] the dividing curtain would be found to be drawn back one cubit to the west of the clasps. מקבילות הלולאות אשה אל אחותה: שמור שתעשה הלולאות במדה אחת מכוונות הבדלתן זו מזו, וכמדתן ביריעה זו כן יהא בחברתה, כשתפרוש חוברת אצל חוברת, יהיו הלולאות של יריעה זו מכוונות כנגד לולאות של זו. וזהו לשון מקבילות זו כנגד זו. תרגומו של נגד, קביל. היריעות ארכן עשרים ושמונה ורחבן ארבע, וכשחבר חמש יריעות יחד, נמצא רחבן עשרים, וכן החוברת השנית. והמשכן ארכו שלשים מן המזרח למערב, שנאמר עשרים קרש לפאת נגב תימנה (פסוק יח) וכן לצפון, וכל קרש אמה וחצי האמה, הרי שלשים מן המזרח למערב. רוחב המשכן מן הצפון לדרום עשר אמות. שנאמר (כו כב - כג) ולירכתי המשכן ימה וגו', ושני קרשים למקצעות, הרי עשר. ובמקומם אפרשם למקראות הללו. נותן היריעות אורכן לרוחבו של משכן, עשר אמות אמצעיות לגג חלל רוחב המשכן, ואמה מכאן ואמה מכאן לעובי ראשי הקרשים שעוביין אמה, נשתיירו שש עשרה אמה, שמונה לצפון ושמונה לדרום מכסות קומת הקרשים שגבהן עשר, נמצאו שתי אמות התחתונות מגולות. רחבן של יריעות ארבעים אמה, כשהן מחוברות עשרים אמה לחוברת, שלשים מהן לגג חלל המשכן לארכו ואמה כנגד עובי ראשי הקרשים שבמערב, ואמה לכסות עובי העמודים שבמזרח, שלא היו קרשים במזרח אלא ארבעה עמודים, שהמסך פרוש ותלוי בווין שבהן כמין וילון. נשתיירו שמונה אמות התלויין על אחורי הקרשים שבמערב ושתי אמות התחתונות מגולות. זו מצאתי בברייתא דארבעים ותשע מדות. אבל במסכת שבת (צח ב) אין היריעות מכסות את עמודי המזרח, ותשע אמות תלויות אחורי המשכן, והכתוב מסייענו ונתת את הפרוכת תחת הקרסים, ואם כדברי הברייתא הזאת, נמצאת פרוכת משוכה מן הקרסים ולמערב אמה:
6"And you shall make fifty golden clasps, and you shall fasten the curtains to one another with the clasps; so shall the Mishkan become one. ווְעָשִׂ֕יתָ חֲמִשִּׁ֖ים קַרְסֵ֣י זָהָ֑ב וְחִבַּרְתָּ֙ אֶת־הַיְרִיעֹ֜ת אִשָּׁ֤ה אֶל־אֲחֹתָהּ֙ בַּקְּרָסִ֔ים וְהָיָ֥ה הַמִּשְׁכָּ֖ן אֶחָֽד:
golden clasps: Heb. קַרְסֵי, fermeylz, fermels, fermails in Old French, [meaning] hooks, clasps. One of its ends is inserted into [one of] the loops of this [one] set [of curtains] and the other end into the loops of the [second] set [of curtains, thus] fastening them [the loops] with them [the clasps]. קרסי זהב: פירמייל"ץ בלעז [סגרים] ומכניסין ראשן אחד בלולאות שבחוברת זו וראשן אחד בלולאות שבחוברת זו ומחברן בהן:
7"And [then] you shall make curtains of goat hair for a tent over the Mishkan; you shall make eleven curtains. זוְעָשִׂ֨יתָ֙ יְרִיעֹ֣ת עִזִּ֔ים לְאֹ֖הֶל עַל־הַמִּשְׁכָּ֑ן עַשְׁתֵּֽי־עֶשְׂרֵ֥ה יְרִיעֹ֖ת תַּֽעֲשֶׂ֥ה אֹתָֽם:
curtains of goat hair: Heb. עִזִים, goats, from the hair of goats. — [from Baraitha Melecheth HaMishkan, ch. 3] יריעות עזים: מנוצה של עזים:
for a tent over the Mishkan: To spread them over the lower curtains. לאהל על המשכן: לפרוש אותן על היריעות התחתונות:
8"The length of one curtain [shall be] thirty cubits, and the width of one curtain four cubits; the same measure for the eleven curtains. חאֹ֣רֶךְ | הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁלשִׁים֙ בָּֽאַמָּ֔ה וְרֹ֨חַב֙ אַרְבַּ֣ע בָּֽאַמָּ֔ה הַיְרִיעָ֖ה הָֽאֶחָ֑ת מִדָּ֣ה אַחַ֔ת לְעַשְׁתֵּ֥י עֶשְׂרֵ֖ה יְרִיעֹֽת:
thirty cubits: For when [Moses] placed their [the curtains’] length across the width of the Mishkan, as he did with the first [set of curtains], these were found to exceed [and overhang them] by a cubit from here [on one side] and a cubit from there [on the other side] to cover one of the two cubits of the planks that remained exposed. The bottom cubit of the plank, which the curtain did not cover, was the cubit [that was] inserted into the socket hole, for the sockets were a cubit deep. — [from Shab. 98b] שלשים באמה: שכשנותן ארכן לרוחב המשכן, כמו שנתן את הראשונות, נמצאו אלו עודפות אמה מכאן ואמה מכאן לכסות אחת מהשתי אמות, שנשארו מגולות מן הקרשים, והאמה התחתונה של קרש, שאין היריעה מכסה אותו היא האמה התחובה בנקב האדן, שהא-דנים גבהן אמה:
9"And you shall join the five curtains by themselves, and the [other] six curtains by themselves; and you shall fold the sixth curtain before the front of the tent. טוְחִבַּרְתָּ֞ אֶת־חֲמֵ֤שׁ הַיְרִיעֹת֙ לְבָ֔ד וְאֶת־שֵׁ֥שׁ הַיְרִיעֹ֖ת לְבָ֑ד וְכָֽפַלְתָּ֙ אֶת־הַיְרִיעָ֣ה הַשִּׁשִּׁ֔ית אֶל־מ֖וּל פְּנֵ֥י הָאֹֽהֶל:
and you shall fold the sixth curtain: [I.e.,] of these upper curtains, which exceeds [overhangs] the lower ones. וכפלת את היריעה הששית: העודפת באלו העליונות יותר מן התחתונות:
before the front of the tent: Half its width [of the sixth curtain] was hanging and folded over the screen on the east[ern side of the Mishkan], before the entrance, resembling a modest bride whose face is covered with a veil. אל מול פני האהל: חצי רחבה היה תלוי וכפול על המסך שבמזרח כנגד הפתח, דומה לכלה צנועה המכוסה בצעיף על פניה:
10"And you shall make fifty loops on the edge of one curtain, [which is] at the edge of the [first] set, and fifty loops on the edge of the [outermost] curtain of the second set. יוְעָשִׂ֜יתָ חֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עַ֣ל שְׂפַ֤ת הַיְרִיעָה֙ הָֽאֶחָ֔ת הַקִּֽיצֹנָ֖ה בַּֽחֹבָ֑רֶת וַֽחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עַ֚ל שְׂפַ֣ת הַיְרִיעָ֔ה הַֽחֹבֶ֖רֶת הַשֵּׁנִֽית:
11"And you shall make fifty copper clasps; you shall bring the clasps into the loops, and you shall fasten the tent together so that it will become one. יאוְעָשִׂ֛יתָ קַרְסֵ֥י נְח֖שֶׁת חֲמִשִּׁ֑ים וְהֵֽבֵאתָ֤ אֶת־הַקְּרָסִים֙ בַּלֻּ֣לָאֹ֔ת וְחִבַּרְתָּ֥ אֶת־הָאֹ֖הֶל וְהָיָ֥ה אֶחָֽד:
12"And the overhanging excess in the curtains of the tent half of the extra curtain shall hang over the rear of the Mishkan. יבוְסֶ֨רַח֙ הָֽעֹדֵ֔ף בִּֽירִיעֹ֖ת הָאֹ֑הֶל חֲצִ֤י הַיְרִיעָה֙ הָֽעֹדֶ֔פֶת תִּסְרַ֕ח עַ֖ל אֲחֹרֵ֥י הַמִּשְׁכָּֽן:
And the overhanging excess in the curtains of the tent: over the curtains of the Mishkan. The curtains of the tent were the upper ones, [curtains] of goat hair. [They are] referred to as “tent,” as it is written about them, “for a tent over the Mishkan” (verse 7). Every expression of “tent” (אֹהֶל) stated in their context [i.e., referring to the upper curtains] is only an expression meaning a roof, for they form a tent and a roof over the lower [curtains]. They [the upper curtains] exceeded the lower ones by half a curtain on the west[ern side], since half of the extra eleventh curtain was folded opposite the front of the tent. [Hence,] there remained two cubits, [representing] the width of half of it [the upper curtains], exceeding the width of the lower [curtains]. וסרח העדף ביריעת האהל: על יריעות המשכן. יריעות האהל הן העליונות של עזים שקרויים אהל, כמו שכתוב בהן (פסוק ז) לאהל על המשכן, וכל אהל האמור בהן אינו אלא לשון גג, שמאהילות ומסככות על התחתונות, והן היו עודפות על התחתונות חצי היריעה למערב, שהחצי של יריעה אחת עשרה היתרה, היה נכפל אל מול פני האהל, נשארו שתי אמות רוחב חציה עודף על רוחב התחתונות:
shall hang over the rear of the Mishkan: to cover the two cubits of the planks that were exposed. תסרח על אחרי המשכן: לכסות שתי אמות שהיו מגולות בקרשים:
the rear of the Mishkan: This means the western side, since the entrance [to the Mishkan] was on the east[ern side], which is [referred to as] its front, and the north[ern] and south[ern sides] are referred to as sides to the right and to the left. אחרי המשכן: הוא צד מערבי, לפי שהפתח במזרח שהם פניו, וצפון ודרום קרויין צדדין לימין ולשמאל:
13"And the cubit from here and the cubit from there of the excess in the length of the curtains of the tent shall hang over the sides of the Mishkan from here and from there to cover it. יגוְהָֽאַמָּ֨ה מִזֶּ֜ה וְהָֽאַמָּ֤ה מִזֶּה֙ בָּֽעֹדֵ֔ף בְּאֹ֖רֶךְ יְרִיעֹ֣ת הָאֹ֑הֶל יִֽהְיֶ֨ה סָר֜וּחַ עַל־צִדֵּ֧י הַמִּשְׁכָּ֛ן מִזֶּ֥ה וּמִזֶּ֖ה לְכַסֹּתֽוֹ:
And the cubit from here and the cubit from there: on the north[ern] and on the south[ern] sides of the Mishkan]. והאמה מזה והאמה מזה: לצפון ולדרום:
of the excess in the length of the curtains of the tent: which exceed the length of the lower curtains of the Mishkan by two cubits. בעדף בארך יריעות האהל: שהן עודפות על אורך יריעות המשכן שתי אמות:
shall hang over the sides of the Mishkan: [I.e.,] on the northern and southern [sides], as I explained above [verse 12]. The Torah taught [us] manners, that one should spare the beautiful. — [from an unknown midrashic source, also quoted by Yalkut Shimoni 422] יהיה סרוח על צדי המשכן: לצפון ולדרום, כמו שפירשתי למעלה. למדה תורה דרך ארץ שיהא אדם חס על היפה:
14"And you shall make a covering for the tent of ram skins dyed red and a covering of tachash skins above. ידוְעָשִׂ֤יתָ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵילִ֖ם מְאָדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה:
a covering for the tent: For the roof of goat hair curtains, make an additional covering of ram skins dyed red. Additionally, above it [place] a covering of tachash skins. These [two] coverings covered only the roof, their length being thirty [cubits] and their width ten. These are Rabbi Nehemiah’s words, but according to Rabbi Judah, there was [only] one cover, half of [it made from] ram skins dyed red and half of [it made from] tachash skins. -[from Shab. 28a] מכסה לאהל: לאותו גג של יריעות עזים עשה עוד מכסה אחד של עורות אילים מאדמים, ועוד למעלה ממנו מכסה עורות תחשים, ואותן מכסאות לא היו מכסין אלא את הגג, ארכן שלשים ורחבן עשר, אלו דברי רבי נחמיה, ולדברי רבי יהודה מכסה אחד היה, חציו של עורות אילים מאדמים, וחציו של עורות תחשים:
• Daily Tehillim: Psalm Chapters 10 - 17
• Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tanya: Likutei Amarim, end of Chapter 29
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 2 Adar, 5777 · 28 February 2017
• Likutei Amarim, end of Chapter 29
• והטעם: לפי שבאמת אין שום ממשות כלל בסטרא אחרא, שלכן נמשלה לחשך שאין בו שום ממשות כלל, וממילא נדחה מפני האור
• Rambam - Tuesday, 2 Adar, 5777 · 28 February 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 135• An Uncircumcised Individual Eating of the Priestly Tithe
An uncircumcised male may not eat Terumah (the priestly tithe), as well as all other holy foods which he is precluded from eating.
Though there is no explicit verse stating this prohibition, our Sages extrapolated this precept from the verses, and asserted that this is counted as one of the 613 mitzvot.
The rabbis added to this prohibition, forbidding a circumcised individual who extended his foreskin so that it appears that he is uncircumcised from partaking of any of these holy foods.
Full text of this Mitzvah »• An Uncircumcised Individual Eating of the Priestly Tithe
Negative Commandment 135
Translated by Berel Bell
The 135th prohibition is that an uncircumcised [Kohen] is forbidden from eating terumah. He is also forbidden from eating any other sanctified foods.
This prohibition is not explicitly stated, but learned through a gezera shava (the principle that, when handed down by tradition, two laws can be compared because they share an identical word). In passing this law down, our Sages explained that it counts as a Biblical commandment rather than of Rabbinic origin.1
In the words of tractate Yevamos:2 "What is the source for the law that an uncircumcised [Kohen] may not eat terumah? Since the words toshav v'sachir are written both by the Pesach offering and by terumah, we can compare them — just as by the Pesach sacrifice, the uncircumcised man is prohibited just like the toshav v'sachir, so too regarding terumah, the uncircumcised man is prohibited just like the toshav v'sachir." This applies [not only to terumah, but] to other sanctified things.
The above passage is repeated in Sifra.3
There [in the Sifra,] Rabbi Akiva explains that the phrase, "Any man" comes to include one who is uncircumcised.
In Yevamos4 it is explained that a mashuch [i.e. one whose remaining foreskin was pulled down after circumcision, making it appear as if he was not circumcised] is allowed to eat terumah by Biblical law. He is forbidden only by Rabbinic law because he has the appearance of one who is uncircumcised.
It has therefore been explained that it is a Biblical prohibition for an uncircumcised man to eat terumah, and it is the mashuch who is forbidden by Rabbinic law. You should understand this.
It is also explained there that a mashuch must be circumcised [a second time] by Rabbinic law.5
FOOTNOTES
1.In the 2nd Principle, the Rambam explained that a law learned through a gezera shava does not count among the 613 — unless the Sages say explicitly that it does (as is the case here).
2.70a.
3.Lev. 22:10.
4.72a.
5.Evidently, the Rambam brings this as a further proof that this is a Biblical commandment. We see from this passage that the reason a mashuch is forbidden from eating terumah is only Rabbinic is because he is considered uncircumcised only by Rabbinic law. Therefore, one who is uncircumcised by Biblical law is forbidden by Biblical law.
"Any man of the seed of Aaron who is afflicted with tzaraat or is a zav shall not eat of the holy [food] until he is pure"—Leviticus 22:4.
A ritually impure priest is forbidden to consume Terumah (the priestly tithe).
Full text of this Mitzvah »
• A Ritually Impure Priest Eating of the Priestly Tithe
Negative Commandment 136
Translated by Berel Bell
The 136th prohibition is that a Kohen who is tameh (ritually impure) is forbidden from eating terumah.
The source of this prohibition is G‑d's statement,1 "Any descendant of Aharon who has a leprous mark or a discharge may not eat any sacred offering until he has purified himself."
In tractate Makkos,2 our Sages say, "What is the source for the prohibition of [a Kohen who is tameh] eating terumah? From the verse, 'Any descendant...' The only thing equal to all of Aharon's descendants is terumah."
The meaning of this phrase "equal to all of Aharon's descendants": is that the verse refers to something all his descendants — male and female — are allowed to eat.3
This prohibition is repeated in the verse,4 "They [i.e. the Kohanim] shall keep My charge [and not profane the sacred offering]."
One who transgresses this prohibition is punished by misah bidei shamayim.
In the 9th chapter of tractate Sanhedrin,5 our Sages enumerate those who receive misa bidei shamayim, and include among them the Kohen who eats terumah t'hora (which is ritually pure) when he is tameh. The prove this from the verse "They [i.e. the Kohanim] shall keep My charge [and not profane the sacred offering], which is a sin that can cause them to die."
FOOTNOTES
1.Lev. 25:10.
2.14b.
3.This must mean terumah, because only males may eat from the sacrifices.
4.Lev. 22:9.
5.83a.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Twenty One
• Mechirah - Chapter Twenty One
• Terumot - Chapter 10
• Tuesday, 2 Adar, 5777 · 28 February 2017
• "Today's Day"
• Sunday, 2 Adar I, 5703
Torah lessons: Chumash: T'ruma, first parsha with Rashi.
Tehillim: 10-17.
Tanya: Ch. 27. Should the (p. 115)...positive precepts. (p. 117).
Rabeinu Haggadol1 the Alter Rebbe, set forth a program for Chassidim of striving (avoda) with the mind and seeking truth, to critically examine one's every move to be certain it conforms strictly with truth2 and comes through avoda, effort.
This avoda does not imply - as some think, altogether erroneously - that one must pulverize mountains and shatter boulders, turn the world upside down. The absolute truth is that any avoda, any act, whatever it may be, is perfectly satisfactory when performed with true kavana, intent: A b'racha pronounced with kavana; a word of davening as it should be, with a prepared heart and an awareness of "before Whom you stand"; a passage in Chumash said with an awareness that it is the word of G-d; a verse of Tehillim; a beneficent trait of character expressed in befriending another with affection and love.
The truth of the matter is, that to achieve this calls for great and intense effort, meaning simply to study a great deal of Torah and to comprehend it - each according to his ability - and then G-d will help him be what truth demands.
• Tuesday, Adar Sheini 2, 5703
Torah lessons: Chumash: P'kudei, Shlishi with Rashi.
Tehillim: 10-17.
Tanya: And if G-d (p. 155)...will be explained later. (p. 155).
A b'racha must have a hold in something,1 just as rain benefits only the plowed and sown field, and early and later heavy rains benefit the crops of field or vine. But a waste field, unplowed and unsown, will benefit from neither soft rain, nor the early or later heavy rains.
FOOTNOTES
1.A blessing has no effect in a vacuum.
• Daily Thought:
Don't Wait to Be Asked
There are those students who come to you and ask for guidance. And there are others who sit quietly and do not ask.
Don’t assume that those who are need of guidance are the ones that ask. On the contrary, the very fact that a student does not ask tells you that this child is most in need of guidance.
A teacher must go to the student, awaken the student, and say, “Why don’t you bother me, my student? Ask me. Speak to me.”[From a public talk.]
Chumash: Terumah, 3rd Portion Exodus 25:31-26:14 with Rashi
• Exodus Chapter 25
31And you shall make a menorah of pure gold. The menorah shall be made of hammered work; its base and its stem, its goblets, its knobs, and its flowers shall [all] be [one piece] with it. לאוְעָשִׂ֥יתָ מְנֹרַ֖ת זָהָ֣ב טָה֑וֹר מִקְשָׁ֞ה תֵּֽיעָשֶׂ֤ה הַמְּנוֹרָה֙ יְרֵכָ֣הּ וְקָנָ֔הּ גְּבִיעֶ֛יהָ כַּפְתֹּרֶ֥יהָ וּפְרָחֶ֖יהָ מִמֶּ֥נָּה יִֽהְיֽוּ:
The menorah shall be made of hammered work: [meaning] that it must not be made in sections, [which can be removed]. Its branches and its lamps should not be made individually and then attached, as is the custom of the smiths [through a process] called solderez [in French], soldering, but it [the menorah] must come [be constructed] entirely from one piece [of gold]-beaten with a hammer and cut with a tool, and the branches separated on both sides. — [from Baraitha Melecheth HaMishkan.] מקשה תעשה המנורה: שלא יעשנה חוליות, ולא יעשה קניה ונרותיה איברים איברים, ואחר כך ידביקם כדרך הצורפין, שקורין שולדי"ר בלעז [להלחים] אלא כולה באה מחתיכה אחת, ומקיש בקורנס וחותך בכלי האומנות ומפריד הקנים אילך ואילך:
of hammered work: Heb. מִקְשָׁה. Its Aramaic translation is נְגִיד, an expression of drawing out, [meaning] that he draws the parts out of the block of gold on either side by beating [it] with a hammer. The word מִקְשָׁה means the blow of a hammer, batediz in Old French, hammered, like “knocked (נָקְשָׁן) one against the other” (Dan. 5:6). מקשה: תרגומו נגיד, לשון המשכה שממשיך את האיברים מן העשת לכאן ולכאן בהקשת הקורנס, ולשון מקשה מכת קורנס, בטידי"ץ בלעז [עשוי בהכאה] כמו (דניאל ה ו) דא לדא נקשן):
the menorah shall be made: By itself. Since Moses found difficulty with it [i.e., figuring out how to form the menorah], the Holy One, blessed is He, said to him, “Cast the talent [equivalent to sixty-four pounds of gold] into the fire, and it will be made by itself.” Therefore, it is not written: ךְתֵּעָשֶׂה but ךְתֵּיעָשֶׂה. -[from Tan. Beha’alothecha 3] תיעשה המנורה: מאליה, לפי שהיה משה מתקשה בה, אמר לו הקב"ה השלך את הככר לאור והיא נעשית מאליה, לכך לא נכתב תעשה:
its base: This refers to the foot on the bottom [of the menorah], which was made like a box with three legs coming out of it [protruding] downwards. ירכה: הוא הרגל של מטה העשוי כמין תיבה, ושלשה רגלים יוצאין הימנה ולמטה:
and its stem: [This refers to] its central stem rising from the middle of the base, erected upward. At the top of it was the middle lamp, made like a spoon, into which the oil was poured and the wick inserted. וקנה: הקנה האמצעי שלה העולה באמצע הירך זקוף כלפי מעלה, ועליו נר האמצעי עשוי כמין בזך לצוק השמן לתוכו ולתת הפתילה:
its goblets: They are a sort of cups made of glass, long and narrow, which are called maderins [in Old French], long, slender glass goblets. These, however, were made of gold, and they protruded from every branch according to the number prescribed by the text. They were [placed] on it [the menorah] only for beauty. גביעיה: הן כמין כוסות שעושין מזכוכית ארוכים וקצרים, וקורין להם מדרינ"ש בלעז [גביעים], ואלו עשויין מזהב ובולטין ויוצאין מכל קנה וקנה כמנין שנתן בהם הכתוב, ולא היו בה אלא לנוי:
its knobs: [They were] like sort of round apples all around [the branch], protruding [outward] around the middle branch, in the style of the menoroth that are made for princes. They are called pomeles [in French], apple-shaped knobs (Men. 28b). Their number is prescribed in this parsha, [i.e.,] how many knobs protruded from it and how much [space] was [left] unadorned between one knob and another knob. כפתריה: כמין תפוחים עגולין סביב, בולטין סביבות הקנה האמצעי, כדרך שעושין למנורות שלפני השרים וקורין להם פומיל"ש בלעז [כפתורים], ומנין שלהם כתוב בפרשה, כמה כפתורים בולטין ממנה, וכמה חלק בין כפתור לכפתור:
and its flowers: Engravings made on it like a sort of flowers. ופרחיה: ציורין עשויין בה כמין פרחים:
shall [all] be [one piece] with it: Everything shall be of hammered work, out of the solid block [of gold], and not made separately and then attached [to the main stem]. ממנה יהיו: הכל מקשה יוצא מתוך חתיכת העשת, ולא יעשם לבדם וידביקם:
32And six branches coming out of its sides: three menorah branches from its one side and three menorah branches from its second side. לבוְשִׁשָּׁ֣ה קָנִ֔ים יֹֽצְאִ֖ים מִצִּדֶּ֑יהָ שְׁלשָׁ֣ה | קְנֵ֣י מְנֹרָ֗ה מִצִּדָּהּ֙ הָֽאֶחָ֔ד וּשְׁלשָׁה֙ קְנֵ֣י מְנֹרָ֔ה מִצִּדָּ֖הּ הַשֵּׁנִֽי:
coming out of its sides: from here and there [in each direction] diagonally, drawn upwards until [they reached] the height of the menorah, which is the middle stem. They came out of the middle stem, one higher than the others: the bottom one was longest, the one above it was shorter than it, and the highest one shorter than that, because the height of their ends [at their tops] was equal to the height of the seventh, middle stem, out of which the six branches extended. יצאים מצדיה: לכאן ולכאן באלכסון, נמשכים ועולין עד כנגד גובהה של מנורה, שהוא קנה האמצעי, ויוצאין מתוך קנה האמצעי זה למעלה מזה, התחתון ארוך, ושל מעלה קצר הימנו והעליון קצר הימנו, לפי שהיה גובה ראשיהן שוה לגובהו של קנה האמצעי השביעי, שממנו יוצאים ששת הקנים:
33Three decorated goblets on one branch, a knob and a flower, and three decorated goblets on one branch, a knob and a flower; so for the six branches that come out of the menorah. לגשְׁלשָׁ֣ה גְ֠בִעִ֠ים מְשֻׁקָּדִ֞ים בַּקָּנֶ֣ה הָֽאֶחָד֘ כַּפְתֹּ֣ר וָפֶ֒רַח֒ וּשְׁלשָׁ֣ה גְבִעִ֗ים מְשֻׁקָּדִ֛ים בַּקָּנֶ֥ה הָֽאֶחָ֖ד כַּפְתֹּ֣ר וָפָ֑רַח כֵּ֚ן לְשֵׁ֣שֶׁת הַקָּנִ֔ים הַיֹּֽצְאִ֖ים מִן־הַמְּנֹרָֽה:
decorated: Heb. מְשֻׁקָּדִים, as the Targum [Onkelos] renders מְצַיְירִין. They were decorated in the manner that silver and gold vessels are made, which is called nieler [in Old French, nieller in modern French, niello in English]. משקדים: כתרגומו, מצויירים היו כדרך שעושין לכלי כסף וזהב שקורין ניילי"ר [לגפר]:
and three decorated goblets: protruding from each branch. ושלשה גבעים: בולטין מכל קנה וקנה:
a knob and a flower: were on each branch. כפתר ופרח: היה לכל קנה וקנה:
34And on [the stem of] the menorah [shall be] four decorated goblets, its knobs and its flowers. לדוּבַמְּנֹרָ֖ה אַרְבָּעָ֣ה גְבִעִ֑ים מְשֻׁ֨קָּדִ֔ים כַּפְתֹּרֶ֖יהָ וּפְרָחֶֽיהָ:
And on [the stem of] the menorah [shall be] four… goblets: On the main stem of the menorah were four goblets: one protruding on it below the branches and three above the exit of the three branches that extended outwards from its sides. ובמנרה ארבעה גבעים: בגופה של מנורה היו ארבעה גביעים אחד בולט בה למטה מן הקנים, והשלשה למעלה מן יציאת הקנים היוצאים מצדיה:
decorated…its knobs and its flowers: This is one of the five verses whose meaning cannot be determined. It is unknown whether [to read] “decorated goblets” or “decorated its knobs and its flowers."-[from Yoma 52b] משקדים כפתריה ופרחיה: זה אחד מחמשה מקראות שאין להם הכרע, שאין ידוע אם גביעים משוקדים או משוקדים כפתוריה ופרחיה:
35And a knob under the two branches from it, and a knob under the two branches from it, and a knob under the two branches from it; so for the six branches that come out of the menorah. להוְכַפְתֹּ֡ר תַּ֩חַת֩ שְׁ֨נֵי הַקָּנִ֜ים מִמֶּ֗נָּה וְכַפְתֹּר֙ תַּ֣חַת שְׁנֵ֤י הַקָּנִים֙ מִמֶּ֔נָּה וְכַפְתֹּ֕ר תַּֽחַת־שְׁנֵ֥י הַקָּנִ֖ים מִמֶּ֑נָּה לְשֵׁ֨שֶׁת֙ הַקָּנִ֔ים הַיֹּֽצְאִ֖ים מִן־הַמְּנֹרָֽה:
And a knob under the two branches: From the knob, the branches extended from its two sides in either direction. This is what we learned in the [Baraitha] Melecheth HaMishkan [ch. 10, Men. 28b, 29a]: The height of the menorah was eighteen handbreadths. [This total is arrived at as follows:] The feet [of the menorah] and the [lowest] flower were three handbreadths. That is the flower mentioned in connection with the base, as it is said: “to its base, to its flower” (Num. 8:4). Then two handbreadths [above this were] unadorned, and a handbreadth [above that] in which [there] was a goblet-[namely one] of the four goblets [mentioned in verse 34]-and a knob and a flower of the two knobs and the two flowers mentioned in connection with the menorah itself, as it is said [on verse 34]: “decorated…its knobs and its flowers.” We learn that on the main stem there were two knobs and two flowers, in addition to the three knobs from which the branches extended, as it is said [here]: “And a knob under the two branches.” And [above the lowest branches were] two handbreadths unadorned, and a handbreadth with a knob and two branches coming out of it on either side, extending upward, opposite the height of the menorah, and one handbreadth unadorned, and a handbreadth with a knob and two branches coming out of it, and one handbreadth unadorned, and a handbreadth with a knob and two branches coming out of it, extending upward, opposite the height of the menorah, and two handbreadths unadorned. [Hence,] three handbreadths remain, in which there were three goblets, a knob, and a flower. The goblets were found to number twenty-two: eighteen for the six branches [of the menorah]-three for each one-and four on the menorah itself, totaling twenty-two. And [there were] eleven knobs-six on the six branches [one on each branch], three on the menorah itself, from which the branches extended, and two more on the menorah, as it is said [in verse 34]: “decorated…its knobs,” [which means two knobs] since the minimum of [the plural] “knobs” is two. One [knob was] below, next to the base, and one in the top three handbreadths [together] with the three goblets. And it [the menorah] had nine flowers: six on the six branches [one on each branch] as it is said [in verse 33]: “on one branch, [there was] a knob and a flower,” and three [flowers] on the menorah [itself], as it is said [here], "decorated…its knobs and its flowers"-the minimum of [the plural] “flowers” is two, and one [additional flower is] mentioned in the parsha Beha’alothecha: “to its base to its flower” (Num. 8:4). If you carefully study this Mishnah that is written above, you will find them [the decorations of the menorah] according to their number, each one in its place. — [from Men. 28b] וכפתר תחת שני הקנים: מתוך הכפתור היו הקנים נמשכים משני צדיה אילך ואילך. כך שנינו במלאכת המשכן (פרק י) גובהה של מנורה שמונה עשר טפחים, הרגלים והפרח שלשה טפחים, הוא הפרח האמור בירך, שנאמר (במדבר ח ד) עד ירכה עד פרחה, וטפחיים חלק, וטפח שבו גביע מהארבעה גביעים, וכפתור ופרח משני כפתורים ושני פרחים האמורים במנורה עצמה, שנאמר משוקדים כפתוריה ופרחיה, למדנו שהיו בקנה שני כפתורים ושני פרחים לבד מן השלשה כפתורים, שהקנים נמשכין מתוכן, שנאמר וכפתור תחת שני הקנים, וגו' וטפחים חלק, וטפח כפתור ושני קנים יוצאים ממנו אילך ואילך נמשכים ועולים כנגד גובהה של מנורה, וטפחיים חלק, וטפח כפתור ושני קנים יוצאים ממנו, וטפחיים חלק וטפח כפתור ושני קנים יוצאים ממנו ונמשכים ועולין כנגד גובהה של מנורה וטפחיים חלק, נשתיירו שם שלשה טפחים, שבהם שלשה גביעים וכפתור ופרח. נמצאו גביעים עשרים ושנים שמונה עשר לששה קנים, שלשה לכל אחד ואחד, וארבעה בגופה של מנורה, הרי עשרים ושנים, ואחד עשר כפתורים ששה בששת הקנים, ושלשה בגופה של מנורה, שהקנים יוצאים מהם, ושניים עוד במנורה, שנאמר משוקדים כפתוריה, מיעוט כפתורים שנים האחד למטה אצל הירך, והאחד בשלשת טפחים העליונים עם שלשת הגביעים, ותשעה פרחים היו לה ששה לששת הקנים, שנאמר (פסוק לג) בקנה האחד כפתור ופרח, ושלשה למנורה, שנאמר משוקדים כפתוריה ופרחיה, ומיעוט פרחים שנים, ואחד האמור בפרשת בהעלותך (במדבר ח ד) עד ירכה עד פרחה. ואם תדקדק במשנה זו הכתובה למעלה, תמצאם כמנינם איש איש במקומו:
36Their knobs and their branches shall [all] be [one piece] with it; all of it [shall be] one hammered mass of pure gold. לוכַּפְתֹּֽרֵיהֶ֥ם וּקְנֹתָ֖ם מִמֶּ֣נָּה יִֽהְי֑וּ כֻּלָּ֛הּ מִקְשָׁ֥ה אַחַ֖ת זָהָ֥ב טָהֽוֹר:
37And you shall make its lamps seven, and he shall kindle its lamps [so that they] shed light toward its face. לזוְעָשִׂ֥יתָ אֶת־נֵֽרֹתֶ֖יהָ שִׁבְעָ֑ה וְהֶֽעֱלָה֙ אֶת־נֵ֣רֹתֶ֔יהָ וְהֵאִ֖יר עַל־עֵ֥בֶר פָּנֶֽיהָ:
its lamps: [They were] sort of cups into which the oil and the wicks were put. את נרתיה: כמין בזיכין שנותנין בתוכם השמן והפתילות:
[so that they] shed light toward its face: [Namely,] make the openings of the six lamps [which were] at the top of the branches that extend from of its [the menorah’s] sides, turned toward the middle one, so that when the lamps were lit they would shed light עֵבֶר פָּנֶיהָ, towards [or in the direction of] its face. Their light should be turned towards the face of the middle branch, which is the body of the menorah. והאיר על עבר פניה: עשה ששת הנרות שבראשי הקנים, היוצאים מצדיה, מסובים כלפי האמצעי, כדי שיהיו הנרות כשתדליקם מאירים אל עבר פניה, מוסב אורם אל צד פני הקנה האמצעי, שהוא גוף המנורה:
38And its tongs and its scoops [shall be] of pure gold. לחוּמַלְקָחֶ֥יהָ וּמַחְתֹּתֶ֖יהָ זָהָ֥ב טָהֽוֹר:
And its tongs: Heb. וּמַלְקָחֶיהָ. They are the tongs made to take the wicks from the oil, to set them in place and to draw them into the mouths of the lamps. Since they [are used for] taking (לוֹקְחִים) [the wicks] with them, they are called מֶלְקָחַיִם, a pair of “takers.” [The Aramaic word] וְצִבְיָתָהָא, which Onkelos renders [for וּמַלְקָחֶיהָ], is a term related to צְבַת, tenailles in French, tongs. ומלקחיה: הם הצבתים העשויין ליקח בהם הפתילה מתוך השמן לישבן ולמושכן בפי הנרות, ועל שם שלוקחים בהם קרויים מלקחים. וצביתהא שתרגם אונקלוס, לשון צבת, טינליי"א בלעז [צבת]:
and its scoops: Heb. וּמַחְךְתֹּתֶיהָ. They are a kind of small cup with which he [the kohen] would scoop the ashes that are in the lamp every morning when he [the kohen] cleaned the lamps from the ashes of the wicks that burned during the night and were [now] extinguished. The word מַחְךְתָּה is [the equivalent of] poseydure [or poysedure] in Old French, a little shovel [or] ash pan, like “to scoop (לַחְךְתּוֹת) fire from a hearth” (Isa. 30:14). ומחתתיה: הם כמין בזיכין קטנים, שחותה בהן את האפר שבנר בבקר בבקר, כשהוא מטיב את הנרות מאפר הפתילות, שדלקו הלילה וכבו, ולשון מחתה פוישידויר"א בלעז [יעה], כמו (ישעיה ל יד) לחתות אש מיקוד:
39He shall make it of a talent of pure gold, with all these implements. לטכִּכַּ֛ר זָהָ֥ב טָה֖וֹר יַֽעֲשֶׂ֣ה אֹתָ֑הּ אֵ֥ת כָּל־הַכֵּלִ֖ים הָאֵֽלֶּה:
a talent pure gold: Heb. כִּכַּר.[This means] that its weight along with all its implements shall be nothing but a talent, no less and no more. The talent used for mundane matters was sixty maneh, and the one used for holy matters was double, thus one hundred twenty maneh (Bech. 5a). The maneh is the litra with which silver is weighed according to the weight used in Cologne, which is the equivalent of one hundred gold pieces [or] twenty-five selas, for the sela is equivalent to four gold pieces. [This is the equivalent of sixty-four pounds.] ככר זהב טהור: שלא יהיה משקלה עם כל כליה אלא ככר, לא פחות ולא יותר, והככר של חול ששים מנה ושל קדש היה כפול, מאה עשרים מנה, והמנה הוא ליטרא ששוקלין בה כסף למשקל קולוני"א והם מאה זהובים, עשרים וחמשה סלעים והסלע ארבעה זהובים:
40Now see and make according to their pattern, which you are shown on the mountain. מוּרְאֵ֖ה וַֽעֲשֵׂ֑ה בְּתַ֨בְנִיתָ֔ם אֲשֶׁר־אַתָּ֥ה מָרְאֶ֖ה בָּהָֽר:
Now see and make: See here on the mountain the pattern that I am showing you. [This] informs us that Moses had difficulties with the construction of the menorah, until the Holy One, blessed is He, showed him a [model] menorah of fire. -[from Men. 29a] וראה ועשה: ראה כאן בהר תבנית שאני מראה אותך, מגיד שנתקשה משה במעשה המנורה, עד שהראה לו הקב"ה מנורה של אש:
which you are shown: Heb. אִשֶׁר-אַךְתָּה מָרְאֶה, as the Targum [Onkelos] renders: דִי אַךְתְּ מִתְחַזֵי, which you are shown. If it were punctuated מַרְאֶה with a “pattach,” it would mean that you show others. Now that it is punctuated with a short “kamatz,” it means that you are shown, that others show you, (for the punctuation distinguishes between the active and the passive). אשר אתה מראה: כתרגומו דאת מתחזי בטורא, אלו היה נקוד מראה בפת"ח, היה פתרונו אתה מראה לאחרים, עכשיו שנקוד חטף קמ"ץ, פתרונו דאת מתחזי, שאחרים מראים לך, שהנקוד מפריד בין עושה לנעשה:
Exodus Chapter 26
1"And the Mishkan you shall make out of ten curtains [consisting] of twisted fine linen, and blue, purple, and crimson wool. A cherubim design of the work of a master weaver you shall make them. אוְאֶת־הַמִּשְׁכָּ֥ן תַּֽעֲשֶׂ֖ה עֶ֣שֶׂר יְרִיעֹ֑ת שֵׁ֣שׁ מָשְׁזָ֗ר וּתְכֵ֤לֶת וְאַרְגָּמָן֙ וְתֹלַ֣עַת שָׁנִ֔י כְּרֻבִ֛ים מַֽעֲשֵׂ֥ה חשֵׁ֖ב תַּֽעֲשֶׂ֥ה אֹתָֽם:
And the Mishkan you shall make out of ten curtains: to be its roof and [cover its] walls outside the planks, for the curtains are hung behind them to cover them. ואת המשכן תעשה עשר יריעות: להיות לו לגג ולמחיצות מחוץ לקרשים שהיריעות תלויות מאחוריהן לכסותן:
of twisted fine linen, and blue, purple, and crimson wool: Thus there are four kinds [of material] together in each thread, one of linen and three of wool, and each thread was doubled six times. Thus, four kinds [of material], when they are twisted together, yield twenty-four strands to a thread. — [from Baraitha Melecheth HaMishkan, ch. 2, Yoma 71b] שש משזר ותכלת וארגמן ותולעת שני: הרי ארבע מינין יחד בכל חוט וחוט אחד של פשתים ושלשה של צמר, וכל חוט וחוט כפול ששה הרי ארבעה מינין, כשהן שזורין יחד, עשרים וארבע כפלים לחוט:
A cherubim design of the work of a master weaver: Cherubim were drawn on them [the curtains] in their weave; not with embroidery, which is needlework, but with weaving on both sides, one face from here [one side] and one face from there [the other side]: a lion from this side and an eagle from that side, as silk girdles, called feysses in Old French, are woven. — [from Yoma 72b] כרבים מעשה חשב: כרובים היו מצויירין בהם באריגתן, ולא ברקימה שהוא מעשה מחט, אלא באריגה בשני כותלים, פרצוף אחד מכאן ופרצוף אחד מכאן, ארי מצד זה ונשר מצד זה, וכמו שאורגין חגורות של משי, שקורין בלעז פיישי"ש [רצועות]:
2"The length of one curtain [shall be] twenty eight cubits, and the width of one curtain [shall be] four cubits; the same measure for all the curtains. באֹ֣רֶךְ | הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁמֹנֶ֤ה וְעֶשְׂרִים֙ בָּֽאַמָּ֔ה וְרֹ֨חַב֙ אַרְבַּ֣ע בָּֽאַמָּ֔ה הַיְרִיעָ֖ה הָֽאֶחָ֑ת מִדָּ֥ה אַחַ֖ת לְכָל־הַיְרִיעֹֽת:
3"Five of these curtains shall be joined to one another, and [the other] five curtains shall [also] be joined to one another. גחֲמֵ֣שׁ הַיְרִיעֹ֗ת תִּֽהְיֶ֨יןָ֙ חֹֽבְרֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָ֑הּ וְחָמֵ֤שׁ יְרִיעֹת֙ חֹֽבְרֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָֽהּ:
shall be joined: He [Bezalel] would sew them with a needle, one [curtain] alongside the other, five separately and [the other] five separately. תהיין חוברות: תופרן במחט זו בצד זו, חמש לבד וחמש לבד:
to one another: Heb. אִשָׁה אֶל-אִחֹתָהּ, lit., a woman to her sister. It is customary for Scripture to speak this way concerning a noun in the feminine gender, and concerning a noun in the masculine gender, אִישׁ אֶל-אָחִיו [lit., a man to his brother], as it is said concerning the cherubim: אִישׁ אֶל-אָחִיו (Exod. 25:20). אשה אל אחותה: כך דרך המקרא לדבר בדבר שהוא לשון נקבה. ובדבר שהוא לשון זכר אומר איש אל אחיו, כמו שנאמר בכרובים (שמות כה כ) ופניהם איש אל אחיו:
4"And you shall make loops of blue wool on the edge of one curtain [that is] at the edge of the [first] set, and so shall you do on the edge of the outermost curtain of the second set. דוְעָשִׂ֜יתָ לֻֽלְאֹ֣ת תְּכֵ֗לֶת עַ֣ל שְׂפַ֤ת הַיְרִיעָה֙ הָֽאֶחָ֔ת מִקָּצָ֖ה בַּֽחֹבָ֑רֶת וְכֵ֤ן תַּֽעֲשֶׂה֙ בִּשְׂפַ֣ת הַיְרִיעָ֔ה הַקִּ֣יצוֹנָ֔ה בַּמַּחְבֶּ֖רֶת הַשֵּׁנִֽית:
loops: Heb. לֻלָאֹת, lazoles in Old French, loops. So did Onkelos render [it]: עִנוּבִין, a term meaning a bow. ללאת: לצול"ש בלעז [שרוכים] וכן תרגם אונקלוס ענובין, לשון עניבה:
curtain [that is] at the edge of the [first] set: Heb. בַּחֹבָרֶת. On the curtain that is the outermost of the set. The group of five curtains is called חוֹבֶרֶת. מקצה בחברת: באותה יריעה שבסוף החבור, קבוצת חמשת היריעות קרויה חוברת:
and so shall you do on the edge of the outermost curtain of the second set: On that curtain that is the outermost (הַקִּצוֹנָה), an expression derived from קָצֶה, end, meaning at the end of the set [of curtains]. וכן תעשה בשפת היריעה הקיצונה במחברת השנית: באותה יריעה שהיא קיצונה, לשון קצה, כלומר לסוף החוברת:
5"You shall make fifty loops on [the edge of] one curtain, and you shall make fifty loops on the edge of the curtain in the second set; the loops shall correspond to one another. החֲמִשִּׁ֣ים לֻֽלָאֹ֗ת תַּֽעֲשֶׂה֘ בַּיְרִיעָ֣ה הָֽאֶחָת֒ וַֽחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת תַּֽעֲשֶׂה֙ בִּקְצֵ֣ה הַיְרִיעָ֔ה אֲשֶׁ֖ר בַּמַּחְבֶּ֣רֶת הַשֵּׁנִ֑ית מַקְבִּילֹת֙ הַלֻּֽלָאֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָֽהּ:
the loops shall correspond to one another: Heb. מַקְבִּילֹתהַלֻּלָאֹת. Make sure that you make the loops exactly equidistant from one another. Their measure on this curtain should be the same for its mate. When you spread one set [of curtains] next to the other set, the loops of this curtain shall line up exactly opposite the loops of the other [curtain]. This is the [meaning of the] word מַקְבִּילֹת, [i.e.,] this one opposite that one. The Aramaic translation of נֶגֶד, opposite, is לָקֳבֵל. [Each] curtain was twenty-eight [cubits] long and four [cubits] wide. When five curtains were joined together, it was found that [altogether] they were twenty [cubits] wide, and so [too] with the second set. The length of the Mishkan was thirty [cubits] from east to west, as it is said: “twenty planks for the southern side” (verse 18), and so for the north, [with] every plank a cubit and a half [wide]. Thus, [we have altogether] thirty [cubits] from east to west. The width of the Mishkan from north to south was ten cubits, as it is said: “And for the western end of the Mishkan [you shall make six planks]” (verse 22), and [thus with] two planks at the corners [i.e., one plank at each end of the western wall], we have ten. [I.e., the interior of the Mishkan was ten cubits wide, not counting the northern and southern walls, which were each one cubit thick. Hence, the remainder of the two corner planks that do not fit against the side planks is a half cubit each, equaling one cubit. The six planks along the western side total nine cubits, thus we have altogether ten cubits on the western side.] In their [respective] places, I will explain these verses. The curtains were placed [so that] their length [was across] the [interior] width of the Mishkan, ten [of the curtains’] middle cubits as the roof of the space of the width of the Mishkan. [Another] cubit from here and a cubit from there covered the thickness of the tops of the planks, whose width was a cubit thick. Thus remained sixteen cubits: eight on the north[ern side] and eight on the south[ern side], covering the height of the planks, which were ten [cubits] high. [Thus] the bottom two cubits were exposed. The curtains were forty cubits wide when they were joined-twenty cubits for each set. Thirty of them [of the forty cubits] were for the roof of the Mishkan’s [interior] space lengthwise; one cubit corresponded to the thickness of the ends of the planks on the [Mishkan’s] west[ern side] and one cubit [was meant] to cover the thickness of the pillars on the east[ern side]-for there were no planks on the [Mishkan’s] east[ern side], only four (Old Rashi-five) pillars upon whose hooks the screen was spread and hung, like a curtain. [Aside from the above two cubits,] there remained eight cubits that hung in the back of the Mishkan on the west[ern side], with the bottom two cubits uncovered. I found this in the Baraitha of Forty-Nine Middoth. However, in Tractate Shabbath (98b) [it is stated]: The curtains did not cover the eastern pillars, and nine cubits hung in the back of the Mishkan. The text supports us [in our quotation of the Talmud, for the Torah states]: “And you shall place the dividing curtain beneath the clasps” (verse 33), but if [the truth is] like the words of this Baraitha, [it would mean that] the dividing curtain would be found to be drawn back one cubit to the west of the clasps. מקבילות הלולאות אשה אל אחותה: שמור שתעשה הלולאות במדה אחת מכוונות הבדלתן זו מזו, וכמדתן ביריעה זו כן יהא בחברתה, כשתפרוש חוברת אצל חוברת, יהיו הלולאות של יריעה זו מכוונות כנגד לולאות של זו. וזהו לשון מקבילות זו כנגד זו. תרגומו של נגד, קביל. היריעות ארכן עשרים ושמונה ורחבן ארבע, וכשחבר חמש יריעות יחד, נמצא רחבן עשרים, וכן החוברת השנית. והמשכן ארכו שלשים מן המזרח למערב, שנאמר עשרים קרש לפאת נגב תימנה (פסוק יח) וכן לצפון, וכל קרש אמה וחצי האמה, הרי שלשים מן המזרח למערב. רוחב המשכן מן הצפון לדרום עשר אמות. שנאמר (כו כב - כג) ולירכתי המשכן ימה וגו', ושני קרשים למקצעות, הרי עשר. ובמקומם אפרשם למקראות הללו. נותן היריעות אורכן לרוחבו של משכן, עשר אמות אמצעיות לגג חלל רוחב המשכן, ואמה מכאן ואמה מכאן לעובי ראשי הקרשים שעוביין אמה, נשתיירו שש עשרה אמה, שמונה לצפון ושמונה לדרום מכסות קומת הקרשים שגבהן עשר, נמצאו שתי אמות התחתונות מגולות. רחבן של יריעות ארבעים אמה, כשהן מחוברות עשרים אמה לחוברת, שלשים מהן לגג חלל המשכן לארכו ואמה כנגד עובי ראשי הקרשים שבמערב, ואמה לכסות עובי העמודים שבמזרח, שלא היו קרשים במזרח אלא ארבעה עמודים, שהמסך פרוש ותלוי בווין שבהן כמין וילון. נשתיירו שמונה אמות התלויין על אחורי הקרשים שבמערב ושתי אמות התחתונות מגולות. זו מצאתי בברייתא דארבעים ותשע מדות. אבל במסכת שבת (צח ב) אין היריעות מכסות את עמודי המזרח, ותשע אמות תלויות אחורי המשכן, והכתוב מסייענו ונתת את הפרוכת תחת הקרסים, ואם כדברי הברייתא הזאת, נמצאת פרוכת משוכה מן הקרסים ולמערב אמה:
6"And you shall make fifty golden clasps, and you shall fasten the curtains to one another with the clasps; so shall the Mishkan become one. ווְעָשִׂ֕יתָ חֲמִשִּׁ֖ים קַרְסֵ֣י זָהָ֑ב וְחִבַּרְתָּ֙ אֶת־הַיְרִיעֹ֜ת אִשָּׁ֤ה אֶל־אֲחֹתָהּ֙ בַּקְּרָסִ֔ים וְהָיָ֥ה הַמִּשְׁכָּ֖ן אֶחָֽד:
golden clasps: Heb. קַרְסֵי, fermeylz, fermels, fermails in Old French, [meaning] hooks, clasps. One of its ends is inserted into [one of] the loops of this [one] set [of curtains] and the other end into the loops of the [second] set [of curtains, thus] fastening them [the loops] with them [the clasps]. קרסי זהב: פירמייל"ץ בלעז [סגרים] ומכניסין ראשן אחד בלולאות שבחוברת זו וראשן אחד בלולאות שבחוברת זו ומחברן בהן:
7"And [then] you shall make curtains of goat hair for a tent over the Mishkan; you shall make eleven curtains. זוְעָשִׂ֨יתָ֙ יְרִיעֹ֣ת עִזִּ֔ים לְאֹ֖הֶל עַל־הַמִּשְׁכָּ֑ן עַשְׁתֵּֽי־עֶשְׂרֵ֥ה יְרִיעֹ֖ת תַּֽעֲשֶׂ֥ה אֹתָֽם:
curtains of goat hair: Heb. עִזִים, goats, from the hair of goats. — [from Baraitha Melecheth HaMishkan, ch. 3] יריעות עזים: מנוצה של עזים:
for a tent over the Mishkan: To spread them over the lower curtains. לאהל על המשכן: לפרוש אותן על היריעות התחתונות:
8"The length of one curtain [shall be] thirty cubits, and the width of one curtain four cubits; the same measure for the eleven curtains. חאֹ֣רֶךְ | הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁלשִׁים֙ בָּֽאַמָּ֔ה וְרֹ֨חַב֙ אַרְבַּ֣ע בָּֽאַמָּ֔ה הַיְרִיעָ֖ה הָֽאֶחָ֑ת מִדָּ֣ה אַחַ֔ת לְעַשְׁתֵּ֥י עֶשְׂרֵ֖ה יְרִיעֹֽת:
thirty cubits: For when [Moses] placed their [the curtains’] length across the width of the Mishkan, as he did with the first [set of curtains], these were found to exceed [and overhang them] by a cubit from here [on one side] and a cubit from there [on the other side] to cover one of the two cubits of the planks that remained exposed. The bottom cubit of the plank, which the curtain did not cover, was the cubit [that was] inserted into the socket hole, for the sockets were a cubit deep. — [from Shab. 98b] שלשים באמה: שכשנותן ארכן לרוחב המשכן, כמו שנתן את הראשונות, נמצאו אלו עודפות אמה מכאן ואמה מכאן לכסות אחת מהשתי אמות, שנשארו מגולות מן הקרשים, והאמה התחתונה של קרש, שאין היריעה מכסה אותו היא האמה התחובה בנקב האדן, שהא-דנים גבהן אמה:
9"And you shall join the five curtains by themselves, and the [other] six curtains by themselves; and you shall fold the sixth curtain before the front of the tent. טוְחִבַּרְתָּ֞ אֶת־חֲמֵ֤שׁ הַיְרִיעֹת֙ לְבָ֔ד וְאֶת־שֵׁ֥שׁ הַיְרִיעֹ֖ת לְבָ֑ד וְכָֽפַלְתָּ֙ אֶת־הַיְרִיעָ֣ה הַשִּׁשִּׁ֔ית אֶל־מ֖וּל פְּנֵ֥י הָאֹֽהֶל:
and you shall fold the sixth curtain: [I.e.,] of these upper curtains, which exceeds [overhangs] the lower ones. וכפלת את היריעה הששית: העודפת באלו העליונות יותר מן התחתונות:
before the front of the tent: Half its width [of the sixth curtain] was hanging and folded over the screen on the east[ern side of the Mishkan], before the entrance, resembling a modest bride whose face is covered with a veil. אל מול פני האהל: חצי רחבה היה תלוי וכפול על המסך שבמזרח כנגד הפתח, דומה לכלה צנועה המכוסה בצעיף על פניה:
10"And you shall make fifty loops on the edge of one curtain, [which is] at the edge of the [first] set, and fifty loops on the edge of the [outermost] curtain of the second set. יוְעָשִׂ֜יתָ חֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עַ֣ל שְׂפַ֤ת הַיְרִיעָה֙ הָֽאֶחָ֔ת הַקִּֽיצֹנָ֖ה בַּֽחֹבָ֑רֶת וַֽחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עַ֚ל שְׂפַ֣ת הַיְרִיעָ֔ה הַֽחֹבֶ֖רֶת הַשֵּׁנִֽית:
11"And you shall make fifty copper clasps; you shall bring the clasps into the loops, and you shall fasten the tent together so that it will become one. יאוְעָשִׂ֛יתָ קַרְסֵ֥י נְח֖שֶׁת חֲמִשִּׁ֑ים וְהֵֽבֵאתָ֤ אֶת־הַקְּרָסִים֙ בַּלֻּ֣לָאֹ֔ת וְחִבַּרְתָּ֥ אֶת־הָאֹ֖הֶל וְהָיָ֥ה אֶחָֽד:
12"And the overhanging excess in the curtains of the tent half of the extra curtain shall hang over the rear of the Mishkan. יבוְסֶ֨רַח֙ הָֽעֹדֵ֔ף בִּֽירִיעֹ֖ת הָאֹ֑הֶל חֲצִ֤י הַיְרִיעָה֙ הָֽעֹדֶ֔פֶת תִּסְרַ֕ח עַ֖ל אֲחֹרֵ֥י הַמִּשְׁכָּֽן:
And the overhanging excess in the curtains of the tent: over the curtains of the Mishkan. The curtains of the tent were the upper ones, [curtains] of goat hair. [They are] referred to as “tent,” as it is written about them, “for a tent over the Mishkan” (verse 7). Every expression of “tent” (אֹהֶל) stated in their context [i.e., referring to the upper curtains] is only an expression meaning a roof, for they form a tent and a roof over the lower [curtains]. They [the upper curtains] exceeded the lower ones by half a curtain on the west[ern side], since half of the extra eleventh curtain was folded opposite the front of the tent. [Hence,] there remained two cubits, [representing] the width of half of it [the upper curtains], exceeding the width of the lower [curtains]. וסרח העדף ביריעת האהל: על יריעות המשכן. יריעות האהל הן העליונות של עזים שקרויים אהל, כמו שכתוב בהן (פסוק ז) לאהל על המשכן, וכל אהל האמור בהן אינו אלא לשון גג, שמאהילות ומסככות על התחתונות, והן היו עודפות על התחתונות חצי היריעה למערב, שהחצי של יריעה אחת עשרה היתרה, היה נכפל אל מול פני האהל, נשארו שתי אמות רוחב חציה עודף על רוחב התחתונות:
shall hang over the rear of the Mishkan: to cover the two cubits of the planks that were exposed. תסרח על אחרי המשכן: לכסות שתי אמות שהיו מגולות בקרשים:
the rear of the Mishkan: This means the western side, since the entrance [to the Mishkan] was on the east[ern side], which is [referred to as] its front, and the north[ern] and south[ern sides] are referred to as sides to the right and to the left. אחרי המשכן: הוא צד מערבי, לפי שהפתח במזרח שהם פניו, וצפון ודרום קרויין צדדין לימין ולשמאל:
13"And the cubit from here and the cubit from there of the excess in the length of the curtains of the tent shall hang over the sides of the Mishkan from here and from there to cover it. יגוְהָֽאַמָּ֨ה מִזֶּ֜ה וְהָֽאַמָּ֤ה מִזֶּה֙ בָּֽעֹדֵ֔ף בְּאֹ֖רֶךְ יְרִיעֹ֣ת הָאֹ֑הֶל יִֽהְיֶ֨ה סָר֜וּחַ עַל־צִדֵּ֧י הַמִּשְׁכָּ֛ן מִזֶּ֥ה וּמִזֶּ֖ה לְכַסֹּתֽוֹ:
And the cubit from here and the cubit from there: on the north[ern] and on the south[ern] sides of the Mishkan]. והאמה מזה והאמה מזה: לצפון ולדרום:
of the excess in the length of the curtains of the tent: which exceed the length of the lower curtains of the Mishkan by two cubits. בעדף בארך יריעות האהל: שהן עודפות על אורך יריעות המשכן שתי אמות:
shall hang over the sides of the Mishkan: [I.e.,] on the northern and southern [sides], as I explained above [verse 12]. The Torah taught [us] manners, that one should spare the beautiful. — [from an unknown midrashic source, also quoted by Yalkut Shimoni 422] יהיה סרוח על צדי המשכן: לצפון ולדרום, כמו שפירשתי למעלה. למדה תורה דרך ארץ שיהא אדם חס על היפה:
14"And you shall make a covering for the tent of ram skins dyed red and a covering of tachash skins above. ידוְעָשִׂ֤יתָ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵילִ֖ם מְאָדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה:
a covering for the tent: For the roof of goat hair curtains, make an additional covering of ram skins dyed red. Additionally, above it [place] a covering of tachash skins. These [two] coverings covered only the roof, their length being thirty [cubits] and their width ten. These are Rabbi Nehemiah’s words, but according to Rabbi Judah, there was [only] one cover, half of [it made from] ram skins dyed red and half of [it made from] tachash skins. -[from Shab. 28a] מכסה לאהל: לאותו גג של יריעות עזים עשה עוד מכסה אחד של עורות אילים מאדמים, ועוד למעלה ממנו מכסה עורות תחשים, ואותן מכסאות לא היו מכסין אלא את הגג, ארכן שלשים ורחבן עשר, אלו דברי רבי נחמיה, ולדברי רבי יהודה מכסה אחד היה, חציו של עורות אילים מאדמים, וחציו של עורות תחשים:
• Daily Tehillim: Psalm Chapters 10 - 17
• Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tanya: Likutei Amarim, end of Chapter 29
• Lessons in Tanya
• Today's Tanya Lesson
• Tuesday, 2 Adar, 5777 · 28 February 2017
• Likutei Amarim, end of Chapter 29
• והטעם: לפי שבאמת אין שום ממשות כלל בסטרא אחרא, שלכן נמשלה לחשך שאין בו שום ממשות כלל, וממילא נדחה מפני האור
The reason that humbling the spirit of the sitra achra is effective in crushing it is that in truth there is no substance whatever in the sitra achra. That is why it is compared to darkness, which has no substance whatsoever, and is automatically banished by the presence of light.
וכך הסטרא אחרא, אף שיש בה חיות הרבה, להחיות כל בעלי חיים הטמאים, ונפשות אומות העולם, וגם נפש הבהמית שבישראל, כנ״ל, מכל מקום הרי כל חיותה אינה מצד עצמה, חס ושלום, אלא מצד הקדושה, כנ״ל, ולכן היא בטלה לגמרי מפני הקדושה, כביטול החשך מפני האור הגשמי, רק שלגבי קדושת נפש האלקית שבאדם, נתן לה הקב״ה רשות ויכולת להגביה עצמה כנגדה, כדי שהאדם יתעורר להתגבר עליה להשפילה על ידי שפלות ונמיכת רוחו, ונבזה בעיניו נמאס
Similarly with the sitra achra. Indeed, it possesses abundant vitality with which to animate all the impure animals and the souls of the nations of the world, and also the animal soul of the Jew, as has been explained. 1 Yet this vitality is not its own, G‑d forbid, but stems from the realm of holiness, for the realm of holiness is the source of all life, including even the life-force of the sitra achra, as has been explained above. 2 Therefore it is completely nullified in the presence of holiness, as darkness is nullified in the presence of physical light. Its power lies only in the fact that in regard to the holiness of man’s divine soul, G‑d has given it(— the sitra achra) permission and ability to raise itself against it (— the divine soul), in order that man should be roused to overpower it and to humble it by means of the humility and submission of his spirit, and by being abhorrent and despised in his own eyes — for through this he humbles the sitra achra and abhors it.
ובאתערותא דלתתא: אתערותא דלעילא, לקיים מה שכתוב: משם אורידך, נאם ה׳
The arousal of man below to crush the sitra achra causes an arousal above, to fulfill what is written: 3 “From there will I bring you down, says G‑d” to the sitra achra, which seeks to rise against G‑dliness and to obscure it.
דהיינו שמסירה מממשלתה ויכלתה, ומסלק ממנה הכח ורשות שנתן לה להגביה עצמה נגד אור קדושת נפש האלקית
This means that He deprives it of its dominion and power, and withdraws from it the strength and authority which had been given it to rise up against the light of the holiness of the divine soul.
ואזי ממילא בטילה ונדחית, כביטול החשך מפני אור הגשמי
Thereupon it automatically becomes nullified and is banished, just as darkness is nullified before physical light.
וכמו שמצינו דבר זה מפורש בתורה גבי מרגלים, שמתחלה אמרו: כי חזק הוא ממנו, אל תקרי ממנו כו׳, שלא האמינו ביכולת ה׳, ואחר כך חזרו ואמרו: הננו ועלינו וגו׳
Indeed, we find this explicitly stated in the Torah in connection with the Spies sent by Moses to scout out the Holy Land. At the outset they declared: 4 “For he (the enemy) is stronger than we,” and, interpreting the word ממנו, the Sages say: 5
“Read not ’than we,‘ but ’than He,‘” meaning that they had no faith in G‑d’s ability to lead them into the Holy Land. But afterwards they reversed themselves and announced: 6 “We will readily go up [to conquer the Land].”
ומאין חזרה ובאה אליהם האמונה ביכולת ה׳, הרי לא הראה להם משה רבנו עליו השלום שום אות ומופת על זה בנתיים, רק שאמר להם איך שקצף ה׳ עליהם ונשבע שלא להביאם אל האר׳
Whence did their faith in G‑d’s ability return to them? Our teacher Moses, peace unto him, had not shown them in the interim any sign or miracle concerning this, which would restore their faith. He had merely told them that G‑d was angry with them and had sworn not to allow them to enter the Land. 7
ומה הועיל זה להם אם לא היו מאמינים ביכולת ה׳, חס ושלום, לכבוש ל״א מלכים, ומפני זה לא רצו כלל ליכנס לאר׳
What value did this Divine anger and oath have to them, if in any case they did not believe in G‑d’s ability to subdue the thirty-one kings8 who reigned in the Land at that time, for which reason they had had no desire whatever to enter the Land?
אלא ודאי מפני שישראל עצמן הם מאמינים בני מאמינים, רק שהסטרא אחרא המלובשת בגופם הגביה עצמה על אור קדושת נפשם האלקית, בגסות רוחה וגבהותה בחוצפה בלי טעם ודעת
Surely, then, the explanation is as follows: Israelites themselves are9 “believers, [being] the descendants of believers.” Even while they stated, “The enemy is stronger than He,” their divine soul still believed in G‑d. They professed a lack of faith in His ability only because the sitra achra clothed in their body in the person of their animal soul had risen against the light of the holiness of the divine soul, with its characteristic impudent arrogance and haughtiness, without sense or reason.
ולכן מיד שקצף ה׳ עליהם והרעים בקול רעש ורוגז: עד מתי לעדה הרעה הזאת וגו׳ במדבר הזה יפלו פגריכם וגו׳ אני ה׳ דברתי אם לא זאת אעשה לכל העדה הרעה הזאת וגו׳, וכששמעו דברים קשים אלו, נכנע ונשבר לבם בקרבם, כדכתיב: ויתאבלו העם מאד, וממילא נפלה הסטרא אחרא מממשלתה וגבהותה וגסות רוחה
Therefore as soon as G‑d became angry with them, and thundered angrily: 10 “How long shall I bear with this evil congregation…,Your carcasses shall fall in this wilderness…I, G‑d, have spoken: I will surely do it unto all this evil congregation...,” — their heart was humbled and broken within them when they heard these stern words, as it is written, 11 “And the people mourned greatly.” Consequently, the sitra achra toppled from its dominion, from its haughtiness and arrogance.
וישראל עצמן הם מאמינים
But the Israelites themselves i.e., as far as their divine soul was concerned had believed in G‑d all along.
Therefore, as soon as they were released from the dominion of the sitra achra, they proclaimed, “We will readily go up...” There was no need of a miracle to convince them of G‑d’s ability. All that was necessary was to divest the sitra achra of its arrogance, and this was accomplished by G‑d’s “raging” at them.
Similarly with every Jew: When the light of his soul does not penetrate his heart, it is merely due to the arrogance of the sitra achra, which will vanish as soon as he rages at it.
ומזה יכול ללמוד כל אדם שנופלים לו במחשבתו ספיקות על אמונה כי הם דברי רוח הסטרא אחרא לבדה, המגביה עצמה על נפשו, אבל ישראל עצמן הם מאמינים כו׳
Every person in whose mind there occur doubts concerning faith in G‑d can deduce from this episode of the Spies that these doubts are nothing but the empty words of the sitra achra which raises itself against hisdivine soul. But Israelites themselves are believers...
וגם הסטרא אחרא עצמה אין לה ספיקות כלל באמונה, רק שניתן לה רשות לבלבל האדם בדברי שקר ומרמה להרבות שכרו
Furthermore, the sitra achra itself entertains no doubts at all concerning faith. As explained in ch. 22, thekelipah in its spiritual state (i.e., when not clothed in the human body) does not deny G‑d’s sovereignty. It has merely been granted permission to confuse man with false and deceitful words, in order that he may be more richly rewarded for mastering it.
כפיתויי הזונה לבן המלך בשקר ומרמה ברשות המלך, כמו שכתוב בזהר הקדוש
In this it is similar to the harlot who attempts to seduce the king’s son through falsehood and deceit, with the king’s approval, as in the parable narrated in the holy Zohar.12
The parable: A king hires a harlot to seduce his son, so that the prince will reveal his wisdom in resisting her wiles. The harlot herself, knowing the king’s intention, does not want the prince to submit to temptation. Similarly with the sitra achra: it is merely fulfilling its G‑d-given task in attempting to lure man away from G‑d, but actually desires that man resist it, thereby earning a greater reward.
However, this is true only of the spiritual kelipah which is the source of the animal soul. The animal soul and evil impulse as clothed within man, on the other hand, are truly evil, and their unequivocal aim is to entice man to do evil.
In the context of the parable, this may be described as follows: The harlot originally commissioned by the king subcontracts a second harlot, and the second a third, and so on. As the actual executor of the mission becomes successively further removed from the king, the original intention is lost, and finally the prince is approached by a harlot who has her own intentions in mind, not those of the king, as she attempts to seduce the prince.
In any event, we see that any doubts one may have concerning faith in G‑d, are merely the empty words of the sitra achra. The soul within every Jew, however, believes in G‑d with a perfect faith.
| FOOTNOTES | |
| 1. | Chs. 6, 7. |
| 2. | Chs. 6, 22. |
| 3. | Ovadiah 1:4. |
| 4. | Bamidbar 13:31. |
| 5. | Sotah 35a; Menachot 53b. |
| 6. | Bamidbar 14:40. |
| 7. | Ibid., v. 39. |
| 8. | Enumerated in Yehoshua 12. |
| 9. | Bamidbar Rabbah 7:5. |
| 10. | Bamidbar 14:27, 29, 35. |
| 11. | Ibid., v. 39. |
| 12. | II, 163a. See above, end of ch. 9 |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 135• An Uncircumcised Individual Eating of the Priestly Tithe
An uncircumcised male may not eat Terumah (the priestly tithe), as well as all other holy foods which he is precluded from eating.
Though there is no explicit verse stating this prohibition, our Sages extrapolated this precept from the verses, and asserted that this is counted as one of the 613 mitzvot.
The rabbis added to this prohibition, forbidding a circumcised individual who extended his foreskin so that it appears that he is uncircumcised from partaking of any of these holy foods.
Full text of this Mitzvah »• An Uncircumcised Individual Eating of the Priestly Tithe
Negative Commandment 135
Translated by Berel Bell
The 135th prohibition is that an uncircumcised [Kohen] is forbidden from eating terumah. He is also forbidden from eating any other sanctified foods.
This prohibition is not explicitly stated, but learned through a gezera shava (the principle that, when handed down by tradition, two laws can be compared because they share an identical word). In passing this law down, our Sages explained that it counts as a Biblical commandment rather than of Rabbinic origin.1
In the words of tractate Yevamos:2 "What is the source for the law that an uncircumcised [Kohen] may not eat terumah? Since the words toshav v'sachir are written both by the Pesach offering and by terumah, we can compare them — just as by the Pesach sacrifice, the uncircumcised man is prohibited just like the toshav v'sachir, so too regarding terumah, the uncircumcised man is prohibited just like the toshav v'sachir." This applies [not only to terumah, but] to other sanctified things.
The above passage is repeated in Sifra.3
There [in the Sifra,] Rabbi Akiva explains that the phrase, "Any man" comes to include one who is uncircumcised.
In Yevamos4 it is explained that a mashuch [i.e. one whose remaining foreskin was pulled down after circumcision, making it appear as if he was not circumcised] is allowed to eat terumah by Biblical law. He is forbidden only by Rabbinic law because he has the appearance of one who is uncircumcised.
It has therefore been explained that it is a Biblical prohibition for an uncircumcised man to eat terumah, and it is the mashuch who is forbidden by Rabbinic law. You should understand this.
It is also explained there that a mashuch must be circumcised [a second time] by Rabbinic law.5
FOOTNOTES
1.In the 2nd Principle, the Rambam explained that a law learned through a gezera shava does not count among the 613 — unless the Sages say explicitly that it does (as is the case here).
2.70a.
3.Lev. 22:10.
4.72a.
5.Evidently, the Rambam brings this as a further proof that this is a Biblical commandment. We see from this passage that the reason a mashuch is forbidden from eating terumah is only Rabbinic is because he is considered uncircumcised only by Rabbinic law. Therefore, one who is uncircumcised by Biblical law is forbidden by Biblical law.
• Negative Commandment 136
A Ritually Impure Priest Eating of the Priestly Tithe"Any man of the seed of Aaron who is afflicted with tzaraat or is a zav shall not eat of the holy [food] until he is pure"—Leviticus 22:4.
A ritually impure priest is forbidden to consume Terumah (the priestly tithe).
Full text of this Mitzvah »
• A Ritually Impure Priest Eating of the Priestly Tithe
Negative Commandment 136
Translated by Berel Bell
The 136th prohibition is that a Kohen who is tameh (ritually impure) is forbidden from eating terumah.
The source of this prohibition is G‑d's statement,1 "Any descendant of Aharon who has a leprous mark or a discharge may not eat any sacred offering until he has purified himself."
In tractate Makkos,2 our Sages say, "What is the source for the prohibition of [a Kohen who is tameh] eating terumah? From the verse, 'Any descendant...' The only thing equal to all of Aharon's descendants is terumah."
The meaning of this phrase "equal to all of Aharon's descendants": is that the verse refers to something all his descendants — male and female — are allowed to eat.3
This prohibition is repeated in the verse,4 "They [i.e. the Kohanim] shall keep My charge [and not profane the sacred offering]."
One who transgresses this prohibition is punished by misah bidei shamayim.
In the 9th chapter of tractate Sanhedrin,5 our Sages enumerate those who receive misa bidei shamayim, and include among them the Kohen who eats terumah t'hora (which is ritually pure) when he is tameh. The prove this from the verse "They [i.e. the Kohanim] shall keep My charge [and not profane the sacred offering], which is a sin that can cause them to die."
FOOTNOTES
1.Lev. 25:10.
2.14b.
3.This must mean terumah, because only males may eat from the sacrifices.
4.Lev. 22:9.
5.83a.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Twenty One
• Mechirah - Chapter Twenty One
1
The following rules apply when a person transfers a non-specific entity to a colleague. If the species being sold is known, even though its measure, its weight and its number are not known, the transaction is binding. If the species is not known, the transaction is not binding.
א
המקנה לחבירו דבר שאינו מסויים אם היה מינו ידוע אע"פ שאין מדתו ומשקלו ומניינו ידוע הרי זה קנה ואם אין מינו ידוע לא קנה:
2
What is implied? If a person tells a colleague: "I am selling you this heap of wheat for this and this amount," "I am selling you this cellar of wine for this and this amount," or "I am selling you this bag of figs for this and this amount," the sale is binding, even though the measure of the grain heap, the weight of the figs and the number of containers of wine is unknown.
These principles apply even if the quantity is greater or less than the estimation of the seller or the purchaser. The laws of ona'ah apply, and the purchase price is compared to the market price, as explained.
ב
כיצד ערימה זו של חטים אני מוכר לך בכך וכך מרתף זה של יין אני מוכר לך בכך וכך שק של תאנים אני מוכר לך בכך וכך אע"פ שאין מדת הערימה ידועה ולא משקל התאנים ולא מניין הקנקנים ידוע הרי זה ממכרו קיים אע"פ שנמצא חסר או יתר על האומד שהיה בדעתם ויש להם הונייה לפי השער שבשוק כמו שביארנו:
3
If, however, a person tells a colleague: "I will sell you whatever this house contains for this and this amount," "...whatever this chest contains,..." or "whatever this sack contains for this and this amount," the purchaser agrees and performs meshichah, the transaction is not binding. For the purchaser did not make a binding commitment, since he does not know what the receptacle contains, whether straw or gold. This is no more than gambling. The same applies in all analogous situations.
ג
אבל האומר לחבירו כל מה שיש בבית זה אני מוכר לך בכך וכך וכל מה שיש בתיבה זו אני מוכר לך בכך וכך או בשק הזה אני מוכר לך בכך וכך ורצה הלוקח ומשך אין כאן קניין שלא סמכה דעתו של לוקח שהרי אינו יודע מה שיש בו אם תבן או זהב ואין זה אלא כמשחק בקוביא וכן כל היוצא בזה:
4
Similarly, if a person tells a colleague that he is selling him wheat for ten dinarim, but does not stipulate how many se'ah he is selling him, he must give him an amount of wheat equivalent to the market price at the time of the sale. Should either of the parties retract after the money has been paid, because they do not agree to the market price at the time of the sale, that party must receive the adjuration mi shepara, as explained.
ד
וכן המוכר לחבירו בעשרה דינרין חטים ולא פסק כמה סאה מכר לו נותן לו כשער שבשוק בשעת המכירה וכל החוזר בו מאחר נתינת הדמים ולא רצה כשער שהיה בשוק בשעת נתינת המעות מקבל מי שפרע כמו שביארנו:
5
When a person sells property to a colleague to build a house or a barn for cattle, he should give him a place four cubits by six cubits. Similarly, when a person agrees to build a wedding home for a colleague's son or a home for a widowed daughter he should build a home of this size.
If he sells him property to build a large house, he should give him a space eight cubits by ten cubits. If he sells him a place for a reception hall, he should give him a space ten cubits by ten cubits. A place for a garden of a courtyard is twelve cubits by twelve cubits.
The height of a structure is half of its combined length and width.
ה
המוכר מקום לחבירו לעשות בית או רפת בקר וכן המקבל מחבירו לעשות לו בית חתנות לבנו או בית אלמנות לבתו עושה לו ארבע אמות על שש מכר לו מקום בית גדול עושה שמנה על עשר מכר לו מקום טרקלין עושה עשר על עשר תרבץ של חצר שתים עשרה על שתים עשרה ורום כל בית ובית כחצי ארכו וחצי רחבו:
6
Similarly, when a person sells a property to a colleague for a family burial plot or if a person agrees to prepare a burial plot for a person, he should build a crypt beneath the earth and prepare for eight graves, three on one side, three on the other side and two opposite the entrance to the crypt.
The measure of the crypt should be four cubits by six cubits, and each grave should be four cubits long, six handbreadths wide and seven handbreadths deep. Thus, there should be a cubit and a half between each of the graves on the sides and two cubits between the graves opposite the entrance.
ו
המוכר מקום לחבירו לעשות לןו קבורה או המקבל מחבירו לעשות לו קבורה עושה מערה ופותח לתוכה שמונה קברים שלשה מכאן ושלשה מכאן ושנים מכנגד הנכנס למערה מדת המערה ארבע אמות על שש וכל קבר וקבר ארבע אמות אורך ורחב ששה טפחים ורום שבעה נמצא בין כל קבר וקבר שמן הצדדין אמה ומחצה ובין השנים האמצעיים שתי אמות:
7
When a person sells a colleague a place in his own field to make an irrigation ditch to water a parched field, he must give him a ditch two cubits wide, with a cubit on each side for its banks.
If he sells him a place for an irrigation ditch that uses a pipe, he must give him a ditch that is a cubit wide, with half a cubit on each side for its banks.
ז
המוכר לחבירו בתוך שדהו מקום אמת מים להשקות בה בית השלחין נותן לו בתוך שדהו אמה שרחבה שתי אמות ואמה מכאן ואמה מכאן לאגפיה ואם מכר לו אמת המים להשקות בה בסילון נותן לו אמה שרחבה אמה וחצי אמה מכאן וחצי אמה מכאן לאגפיה:
8
The seller may plant trees on this land at the banks of the ditch, but he may not sow grain there, for grain weakens the land and damages the irrigation ditch. Should this land at the banks of the ditch become washed away, the purchaser may replace it by taking from the earth in that field. For the seller's acceptance of the fact that an irrigation ditch will pass through his field is conditional to this stipulation.
ח
אלו האגפין בעל השדה נוטען אבל אינו זורען שהזרעים מחלחלין את הקרקע ומקלקלין את אמת המים ואמת המים זאת שכלו אגפיה בעל האמה מתקנן בעפר אותה שדה שעל מנת כן קבל עליו המוכר להיות אמת המים בתוך שדהו:
9
The following rules apply when a person sells a colleague a path in his field. If he sells him a path for one person, is he must give him a path two and a half cubits wide, so that a donkey and its burden can pass on the path.'
If he sells him a path that leads from one city to another, he must give him a path that is eight cubits wide. If he sells him a path for use as a public thoroughfare, he should give him a path that is sixteen cubits wide.
ט
המוכר לחבירו דרך בתוך שדהו אם דרך יחיד מכר לו נותן לו שתי אמות ומחצה רחב כדי שיעמוד חמור במשאו על אורך הדרך מכר לו דרך בין עיר לעיר נותן לו רחב שמונה אמות באורך הדרך מכר לו דרך הרבים נותן לו רחב שש עשרה אמה:
10
A path for a king and a path to a grave have no limits. It appears to me that this is considered as if one sells an object whose species is not identified, in which instance the transaction is not binding.
י
דרך המלך ודרך הקבר אין לה שיעור ונראה לי שזה כמוכר דבר שאין מינו ידוע:
11
If a person sells a colleague a place for relatives to stand and eulogize a person who has passed away,he must give him a place large enough to sow four kabbim of grain.
יא
מכר לו מקום למעמד נותן לו בית ארבעה קבים:
12
When a person tells a colleague: "I am selling you a cistern and its walls," he must give him a wall three handbreadths wide.
יב
האומר לחבירו בור וכתליה אני מוכר לך נותן לו רחב הכותל שלשה טפחים:
13
The following rules apply when a person sells a field to a colleague and while defining the boundaries of the field draws one boundary line long and another short. If the field on the boundary line that he drew longer belongs to only one person, the purchaser does not acquire any more land on that side of the field than on the side that he drew short. If the fields on that side belong to two individuals, the purchaser acquires the land as separated by a diagonal.
יג
המוכר שדה לחבירו ומצר לו מצר אחד ארוך ומצר אחד קצר אם היה הארוך של איש אחד לא קנה מן הארוך אלא כנגד קצר ואם היה של שנים יקנה כנגד ראש תור:
14
If the fields on the east and the west belong to Reuven, and those on the north and the south belong to Shimon, when drawing the map, the seller must write "the boundary of Reuven" on two sides and "the boundary of Shimon" on two sides.
יד
היה מצר ראובן מזרח ומערב ומצר שמעון צפון ודרום צריך שיכתוב לו מצר ראובן משתי רוחות ומצר שמעון משתי רוחות:
15
If the seller drew three boundary lines, but did not draw the fourth, the purchaser acquires the entire field. With regard to the fourth boundary, however, he does not acquire it.
If the fourth boundary is included within the other boundaries, and it is not designated by a row of palm trees, and it is not large enough for nine kabbim of grain to be sown within, the purchaser also acquires the fourth boundary.
If it is not included within the other boundaries, and it is designated by a row of palm trees, or it is large enough for nine kabbim of grain to be sown within, the purchaser does not acquire the fourth boundary.If it is included within the other boundaries, but it is designated by a row of palm trees, or it is large enough for nine kabbim of grain to be sown within, or it is not included within the other boundaries, but it is not designated by a row of palm trees, nor is it large enough for nine kabbim of grain to be sown within, the matter is entrusted to the court, and they divide it in the manner in which they see fit.
טו
מצר לו מצר ראשון ומצר שני ומצר שלישי ולא מצר מצר רביעי קנה השדה כולה אבל מצר הרביעי לא קנה ואם היה מובלע בין המצרים ואין עליו רכב של דקלים ואין בו תשעה קבין קנה אף המצר הרביעי ואם לא היה מובלע ויש עליו רכב של דקלים או שיש בו תשעה קבין לא קנהו היה מובלע ויש עליו רכב דקלים או שיש בו תשעה קבין או שלא היה מובלע ואין עליו רכב דקלים ואין בו תשעה קבין הרי הדבר מסור לבית דין כפי מה שיראו לאיזו דרך שדעתן נוטה יעשו:
16
If the seller designates only the corners of the property, without designating the entire boundary line in each direction, or he designates two corners in an L-shape, or he designates certain portions in each direction,the purchaser does not acquire the entire property. Instead, he acquires only the portion the seller transfers to him and the portion granted to him by the judges.
טז
סיים לו את הזויות בלבד ולא סיים לו את המצר שלכל רוח או שסיים לו שני מצרים כמין גא"ם או שסיים לו חלק מכל רוח ורוח הרי זה לא קנה את כולם אלא יקנה ממנה כפי מה שמסר לו וכמה שיראו הדיינין:
17
If a person sells a colleague a bayit in a larger building, although he drew for the purchaser the external boundaries of the entire building, and there are some who would call the entire building a bayit, the purchaser acquires only the apartment; he merely made the boundaries appear larger.
Had he sold him the entire building, he would have written in the deed of sale: "I did not retain ownership of anything in this sale."
Similarly, when a person sells a field in a large valley, although he drew him the boundaries of the entire valley, he merely made the boundaries appear larger.
יז
המוכר בית לחבירו בבירה גדולה אף על פי שמצר לו מצרים החיצונים ואע"פ שיש שם מעט שקוראין לבירה בית לא קנה אלא הבית בלבד שהמצרים הוא שהרחיב לו ואילו מכר לו כל הבירה היה כותב לו ולא הנחתי לפני במכר זה כלום וכן המוכר שדה בבקעה גדולה ומצר לו מצרי הבקעה מצרים הם שהרחיב לו:
18
When a person tells a colleague: "I am selling you fields," we interpret his intent to be the very minimum that would justify the use of the plural term: two.
If he tells him: "...all my fields...," then all his fields, even three or four are acquired by the purchaser, with the exception of gardens and orchards. If he tells him: "...my property...," even his gardens and orchards are sold. If he tells him: "...all my property...," everything he owns, even his servants, his buildings, all the movable property that he is known to own, including even the tefillin he wears on his head, are encompassed in the sale.
יח
האומר לחבירו שדות אני מוכר לך מעוט שדות שתים אמר לו כל שדות אפילו שלש וארבע חוץ מגנות ופרדסים אמר לו נכסים אפילו גנות ופרדסים חוץ מבתים ועבדים ואם אמר לו כל נכסי אפילו עבדים ובתים וכל המטלטלין הידועים לו ואפילו עבדים ובתים וכל המטלטלין הידועים לו ואפילו תפילין שבראשו בכלל המכר:
19
When a person tells a colleague: "I am selling you one of my homes," or "...one of my oxen," he is required only to give him the smallest one. If one of the oxen dies or one of the homes collapses, the seller may show the purchaser the one that died or collapsed and tell him that it is his, for the claim of the person possessing the deed of sale is considered at a disadvantage.
יט
האומר לחבירו בית מבתי ושור משורי אני מוכר לך נותן לו הקטן שבהן מת אחד מן השורים או שנפל אחד מן הבתים מראה לו זה שמת או שנפל שיד בעל השטר על התחתונה:
20
When a person tells a colleague: "I am selling you a field from the house of Chiyya," and he possesses two fields that are described in this manner, the purchaser acquires only the lesser one. Similar principles apply in all analogous situations.
כ
האומר לחבירו שדה דבי חייא אני מוכר לך והיו שתי שדות הנקראים בשם זה אינו קונה אלא הפחות שבהן וכן כל כיוצא בהן:
21
The purchaser's claim is favored in the following situation: A person tells a colleague: "I am selling you Reuven's field." When the purchaser comes to make use of the field that is popularly known by that name, the seller tells him: "This is not the field that was owned by Reuven. It is only called that by people, but it never belonged to him. This is the field that belonged to Reuven" he says, pointing to another field. "I purchased it from him, and this is the field that I sold to you."
The seller must prove his claim. If he does not prove it, the purchaser acquires the field that is popularly known as belonging to Reuven. Similar principles apply in all analogous situations. We follow the name that is accepted universally.
כא
האומר לחבירו שדה ראובן אני מוכר לך וכיון שבא הלוקח להשתמש בה אמר לו המוכר אינה זו השדה שהיתה של ראובן אלא כך היא קרויה ולעולם לא היתה לו אלא זו היא שהיתה של ראובן ולקחתיה ממנו והיא שמכרתיה לך על המוכר להביא ראיה ואם לא הביא זוכה הלוקח בזו שכל העם קוראים של ראובן וכן כל כיוצא בזה הלך אחר השם שהוא פשוט בפי הכל:
22
When a person tells a colleague: "I am selling you half a field," we should evaluate the worth of the entire field, and the seller should give the purchaser a portion worth half the value of the entire field, from its lesser portion.
Similarly, when a person tells a colleague: "I am selling you the southern half of a field," we should evaluate the worth of the entire field, and the seller should give the purchaser a portion worth half the value of the entire field from its southern half.
Implicit in such an agreement is a commitment by the purchaser to make a place for a fence in his portion, including a small trench three handbreadths wide behind the fence, but close to it - and a larger trench, six handbreadths wide, outside the fence - and to leave the width of a handbreadth between the two trenches. All this is necessary to prevent a marten or the like from jumping from one field to the other.
כב
האומר לחבירו חצי שדה אני מוכר לך שמין כמה שוה כל השדה ונותן לו מן הכחוש שבה מה ששוה חצי הדמים של כל השדה וכן אם אמר לו חציה בדרום אני מוכר לך שמין דמי כולה ונותן לו בדרומה כחצי כל הדמים ומקבל עליו הלוקח לעשות בחלקו מקום הגדר ומאחורי הגדר סמוך לגדר חריץ קטן רחב שלשה טפחים וחוצה לו חריץ אחד גדול רחב ששה טפחים ובין שני החריצין רחב טפח כל זה כדי שלא תקפוץ הנמייה בה וכיוצא בה:
23
The following rules apply when a person owns half of a field: If he tells a colleague: "I am selling you the half of the field that I own," the purchaser acquires the entire half. If he tells him: "I am selling you half the field that I own," the purchaser acquires only one fourth.
The following rules apply when a seller tells a purchaser: "These are the boundaries of the field from which a portion is divided...," "...is separated...," or"...is apportioned for you."If he tells him: "And these are its boundaries,"the purchaser acquires half. If he does not specify its boundaries, the purchaser acquires merely a portion on which he could sow nine kabbim.
כג
היתה לו חצי שדה ואמר לחבירו חצי שיש לי בשדה מכרתי לך קנה החצי כולו אמר לו חצי השדה שיש לי לא קנה אלא רביע אמר לו מצר שדה שממנה [נחלקת או שממנה נפסקת או שממנה] נחצת אם אמר לו ואלו מצריה קנה חציה ואם לא מצר לו מצריה לא קנה אלא בית תשעה קבין:
• Terumot - Chapter 10
1
When a non-priests partakes of terumah unknowingly, he must make restitution for the principal and add a fifth.1 Even if he knows that it is terumah and that he is warned against partaking of it, but he does not know whether or not he is liable for death,2 he is considered to have acted unknowingly and he must make restitution for the principal and add a fifth.
א
זר שאכל תרומה בשגגה משלם קרן וחומש אע"פ שיודע שהיא תרומה ושהוא מוזהר עליה אבל לא ידע אם חייב עליה מיתה אם לאו הרי זו שגגה ומשלם קרן וחומש:
2
A person who eats an article [that is terumah] that is ordinarily eaten, drinks something that is ordinarily drunk, or smears himself with something ordinarily used for that purpose [is liable],3as [derived from Leviticus 22:15]: "And they shall not defile the sacraments of the children of Israel." This includes one who smears himself.4
Whether one partakes of terumah which is ritually pure or ritually impure unknowingly, one must make restitution for the principal and add a fifth.5 He is not liable for a fifth until he eats an olive-sized portion, as [indicated by ibid.:14]: "When one will eat a sacrament unknowingly"; eating implies consuming no less than an olive-sized portion. Just as one is liable for eating an olive-sized portion, so too, [one is liable for] drinking an olive-sized portion.6
ב
אחד האוכל דבר שדרכו לאכול ואחד השותה דבר שדרכו לשתות ואחד הסך דבר שדרכו לסוך שנאמר ולא חללו את קדשי בני ישראל לרבות את הסך ואחד האוכל תרומה טהורה או טמאה בשגגה משלם קרן וחומש ואינו חייב בחומש עד שיאכל כזית שנאמר כי יאכל קדש בשגגה ואין אכילה פחותה מכזית וכשם שאכילת תרומה בכזית כך שתייה בכזית:
3
[The following laws apply if a person] ate terumah and then ate again, drank and then drank again. If there is sufficient time to eat a half a loaf of bread7 from the time he began to eat until he concluded or sufficient time to drink a revi'it from the time he began to drink until he concluded,8 [all he consumes] is combined to comprise an olive-sized portion.
ג
אכל וחזר ואכל שתה וחזר ושתה אם יש מתחלת אכילה ראשונה עד סוף אכילה אחרונה כדי אכילת פרס ומתחלת שתייה ראשונה עד סוף שתייה אחרונה כדי שתיית רביעית הרי אלו מצטרפין לכזית:
4
Terumah, terumat ma'aser whether the latter is from d'mai9or from produce from which the tithes were definitely [not separated], challah,10 and the first fruits can all be combined together to comprise an olive-sized portion11 for which one is liable for death12 or [restitution, plus] a fifth,13 for they are all called terumah [at different times in the Torah].14
According to law, one should not be liable for a fifth for [the unknowing consumption of] terumat ma'aser that is d'mai, just as one is not liable for the second tithe [from d'mai], as will be explained.15 Nevertheless, our Sages said: If one is not liable for a fifth, people will treat it with disdain.
ד
התרומה ותרומת מעשר בין של דמאי בין של ודאי והחלה והבכורים כולן מצטרפין לכזית לחייב עליהן מיתה וחומש שכולן נקראו תרומה ומן הדין היה שאין חייבין חומש על תרומת מעשר של דמאי שאין חייבין על מעשר [שני] שלו כמו שיתבאר אבל אמרו חכמים אם לא יתחייב עליה חומש יזלזלו בה:
5
When a person partook terumah intentionally [after] receiving a warning, he is liable for lashes and is not required to make financial restitution.16 If he did not receive warning, [he is required to make financial restitution].17 If [the terumah] was ritually pure, he is required to make restitution for the principal, but is not required to add a fifth.18 If [the terumah] was ritually impure, he is required to pay only as if it were wood, because it is fit only to use as fuel.19Accordingly, if one ate berries or pomegranates or the like that were terumah that became impure, he is not obligated to make restitution, because these are not fit to be used as fuel.20
ה
אכל תרומה במזיד [והתרו בו לקה ואינו משלם לא התרו בו] אם היתה טהורה משלם הקרן ואינו משלם את החומש ואם היתה טמאה משלם דמי עצים מפני שאינה ראויה אלא להסקה לפיכך אם אכל תרומת תותים ורמונים וכיוצא בהם שנטמאו פטור מן התשלומין שהרי אינם ראויין להסקה:
6
When a person eats terumah that is chametz on Pesach, whether willfully or unknowingly, whether it is ritually impure or pure, he is exempt from financial liability.21 Even if he separated terumah from matzah, but it became chametz [before he ate it], he is exempt. 22 He is not even required to pay as if it were wood, because it is not fit for use as fuel. [Instead,] since it is forbidden to benefit from it,23 it is of no value whatsoever.
ו
האוכל תרומת חמץ בפסח בין בזדון בין בשגגה בין טמאה בין טהורה פטור מן התשלומין אפילו הפרישה מצה והחמיצה פטור ואפילו דמי עצים אינו משלם שהרי אינה ראויה להסקה מפני שהיא אסורה בהנאה אין לה דמים:
7
If, however, one unknowingly ate terumah on Yom Kippur,24ate terumah that was perforated,25 drank wine that was terumah that was left open,26 smeared himself with wine and oil [that were terumah] at the same time, or drank oil and vinegar [that were terumah] at the same time,27 chewed raw kernels of wheat,28or swallowed vinegar,29 he is liable to make restitution for the principal and add a fifth.
ז
אבל השוגג שאכל תרומה ביום הכפורים או שאכל תרומה נקורה והשותה יין תרומה שנתגלה והסך יין ושמן כאחד או ששתה שמן וחומץ כאחד או שכסס את החטים או גמע את החומץ ה"ז משלם קרן וחומש:
8
When a person is satisfied and is disgusted by his food, but continues eating terumah despite the fact that he is satisfied, he is not required to add a fifth [when making restitution, for the prooftext cited above] states: "When one will eat...." [Implied is that he is when he eats in an ordinary manner] and not when he harms himself.30 Similarly, when one chews raw kernels of barley, he is not liable, because he harms himself.
ח
היה שבע וקץ במזונו והוסיף על שבעו באכילת תרומה אינו משלם את החומש שנאמר כי יאכל לא שיזיק את עצמו וכן הכוסס את השעורים פטור מן החומש מפני שהזיק עצמו:
9
When a non-priest swallowed prunes of terumah [whole31unknowingly] and then regurgitated them, and another person came and also ate them unknowingly, the first person is required to make restitution for the principal and add a fifth32 and the second person is obligated to pay the first one as if the figs were wood.33
ט
זר שבלע שזפין של תרומה והקיאן ובא אחר ואכלן גם הוא בשגגה הראשון משלם קרן וחומש והשני משלם דמי עצים לראשון:
10
When one feeds terumah to workers34 or to guests, they are required to make restitution for the principal and add a fifth, for they acted unknowingly.35 He must pay them for their meal,36 for ordinary produce is more valuable than the terumah,37since a person's soul is repelled from forbidden food.38
י
המאכיל הפועלים ואת האורחים תרומה הם משלמין קרן וחומש מפני שהן כשוגגין והוא משלם להם דמי סעודתן שדמי החולין יתירין מדמי תרומה שאכלו שדבר האסור נפשו של אדם חותה ממנו:
11
When [a non-priest] feeds terumah to his children who were below majority39 or to his servants whether they are above or below majority,40 he must pay the principal, but not the additional fifth.41 [This ruling also applies to] one who partakes of terumah from the Diaspora,42 one who eats or drinks less than an olive-sized portion,43 a nazarite who unknowingly drank wine that was terumah,44 one drinks oil [without it being mixed with other liquids] and one who smears himself with wine.45
יא
המאכיל את בניו הקטנים ואת עבדיו בין גדולים בין קטנים והאוכל תרומת ח"ל והאוכל או השותה פחות מכזית ונזיר ששגג ושתה יין של תרומה והשותה שמן והסך את היין כל אלו משלמים את הקרן ולא את החומש:
12
When the daughter of a priest who was married to an Israelite or disqualified [from partaking of terumah for other reasons] partook of terumah, she must make restitution for the principal, but she is not required to add a fifth.46
When a woman47 was partaking of terumah and she was told: "Your husband died," or "...divorced you," she is required to pay only the principal.48 If the terumah was chametz on the day preceding Pesach, she is exempt from making restitution. [The rationale is that then] the time is pressing and she hurried to eat without investigating.49
[These same laws apply] when a servant was partaking [of terumah] and he was told: "Your master died and left an heir who does not entitle you to eat,"50 "...sold you to an Israelite," "...gave you to him as a present," or "...freed you," and when a priest was partaking [of terumah] and he discovered that he is the son of a divorcee or a woman who underwent chalitzah.51 In all of these instances, if these individuals had terumah in their mouths when they discovered that they were forbidden to partake of it, they should spit it out.52
יב
בת כהן שהיתה נשואה לישראל או שנפסלה ואח"כ אכלה תרומה משלמת את הקרן ולא את החומש האשה שהיתה אוכלת בתרומה ואמרו לה מת בעליך או גירשך וכן העבד שהיה אוכל ואמרו לו מת רבך והניח יורש שאינו מאכיל או שמכרך לישראל או נתנך לו או שחררך וכן כהן שהיה אוכל ונודע לו שהוא בן גרושה או בן חלוצה הרי אלו משלמין הקרן בלבד ואם היתה תרומת חמץ והיה ערב הפסח הרי אלו פטורין מלשלם מפני שזמנה בהול נחפזו לאכול ולא בדקו וכולן שהיתה להן תרומה בתוך פיהן כשידעו שהן אסורין לאכול הרי אלו יפלוטו:
13
[Similarly, when a priest] was partaking [of terumah] and he was told: "You became impure," "The terumah became impure,"53 "You were impure," or "the terumah was impure,"54 he should spit it out. [The same ruling applies] if he discovered that [the terumah] was tevel, the first tithe from which terumat ma'aser had not been separated,55 or ma'aser sheni56 or consecrated property that was not redeemed, or [when partaking of the terumah,] he tasted a bug.57
יג
היה אוכל ואמרו לו נטמאת או נטמאת התרומה טמא היית או טמאה היתה התרומה או נודע שהוא טבל או מעשר ראשון שלא ניטלה תרומתו או מעשר שני והקדש שלא נפדו או שטעם טעם פשפש לתוך פיו הרי אלו יפלוטו:
14
When there are two containers, one of terumah and one of ordinary produce, and terumah fell into one of them, but it is not known which one, we operate under the supposition that it fell into the one which [contained] terumah.58
If it is not known which one is terumah and a non-priest partakes of one of them, he is not liable for payment.59 [The rationale is that when a person seeks] to expropriate money from a colleague, the burden of proof is on him.60 He must treat the other one as if it were terumah. If another person partakes of the other one, however, he is also exempt.61 If, however, one person eats them both, he must make restitution for the smaller one.62 If he did so intentionally, he is required to make restitution for the principal. If he did so unknowingly, he is required to make restitution for the principal, plus a fifth.
יד
שתי קופות אחת של תרומה ואחת של חולין ונפלה תרומה לתוך אחת מהן ואין ידוע לאי זו נפלה הריני אומר לתוך של תרומה נפלה אין ידוע אי זו היא של תרומה אכל זר אחת מהן ה"ז פטור מן התשלומין שהמוציא מחברו עליו הראיה והשנייה נוהג בה כתרומה אכל אחר את השנייה אף הוא פטור אכל אחד את שתיהן משלם כקטנה שבשתיהן אם מזיד קרן ואם שוגג קרן וחומש:
15
When a person eats the additional fifth unknowingly, he must [make restitution for it and] add another fifth.63 For the fifth is considered as the principal with regard to all matters.64Similarly, he continues to add a fifth for every fifth forever.65
Whenever a person makes restitution for the principal and the additional fifth, [the grain] he gives is terumah with regard to all matters66 [with one exception]. If they were sown, the grain that grows is ordinary produce.67 If the priest wishes to forgo [the payment], he cannot.68 Whenever, [by contrast,] a person makes restitution only for the principal,69 [the grain] he gives is ordinary grain70 and if the priest desires to forgo payment, he may.
טו
האוכל את החומש בשגגה ה"ז מוסיף עליו חומשו שהחומש כקרן לכל דבר וכן מוסיף חומש על חומש לעולם כל המשלם קרן וחומש הרי התשלומין כתרומה לכל דבר אלא שאם נזרעו גידוליהן חולין ואם רצה הכהן למחול אינו מוחל וכל המשלם את הקרן בלבד הרי התשלומין חולין ואם רצה הכהן למחול מוחל:
16
[The following laws apply if] a daughter of an Israelite partakes of terumah and then marries a priest. If [she partook] of terumah that had not been acquired by a priest,71 she may make restitution of the principal and the additional fifth to herself.72 If she partook of terumah that a priest had acquired, she is required to make restitution of the principal to its owner,73 but she may keep the additional fifth as her own. For whenever a person makes restitution and pays an additional fifth, he may give the additional fifth to whichever priest he desires.
טז
בת ישראל שאכלה תרומה ואחר כך נישאת לכהן אם תרומה שלא זכה בה כהן אכלה משלמת קרן וחומש לעצמה ואם תרומה שזכה בה כהן אכלה משלמת קרן לבעלים וחומש לעצמה שכל המשלם קרן וחומש משלם הקרן לבעלים והחומש לכל כהן שירצה:
17
If she was not able to make restitution before she was divorced,74 she can no longer make restitution to herself and she is like a person who never married a priest at all.
יז
לא הספיקה לשלם עד שנתגרשה בין כך ובין כך אינה משלמת לעצמה והרי היא כמי שלא נשאת לכהן מעולם:
18
Whenever a person partakes of terumah whether unknowingly or intentionally, he may make restitution only from ordinary produce from which the terumot and the tithes have been separated. Restitution may be made from leket, shichichah, pe'ah75 ownerless grain,76 and grain from the first tithe after terumat ma'aser was separated i.e., even if the great terumah from that crop had not been separated, for the person separated the tithes before the terumah.77
One may make restitution from the second tithes and consecrated property that were redeemed, even though they were not redeemed in an appropriate manner.78 And one may make restitution using new grain79 for old grain. One may not, however, make restitution from one type [of grain] for another type [of grain]. [This is derived from Leviticus 22:14:] "And he shall give the priest the sanctified [food]." [Implied is that it must be the same] as the sanctified food he ate.
יח
כל האוכל תרומה בין בשוגג בין במזיד אינו משלם אלא מן החולין המתוקנים שהוציאו מהן תרומות ומעשרות ומשלמין מן הלקט ומן השכחה ומן הפאה ומן ההפקר וממעשר ראשון שניטלה תרומתו אף על פי שעדיין לא ניטלה תרומה גדולה שיש בו אם הקדים המעשר לתרומה ומשלמין ממעשר שני והקדש שנפדו ואעפ"י שנפדו שלא כהלכה ומן החדש על הישן אבל לא ממין על שאינו מינו שנאמר ונתן לכהן את הקדש כקדש שאכל:
19
יט
האוכל קישואין של ערב שביעית ימתין לקישואין של מוצאי שביעית וישלם מהן שאינו יכול לשלם חובו מפירות שביעית כמו שיתבאר במקומו:
20
When a person ate terumah that was ritually impure, he make restitution from ordinary produce whether pure or impure.82 If he partook of terumah that was ritually pure, he should make restitution with ordinary grain that is pure.83 If he made restitution from ordinary grain that was impure whether intentionally or unknowingly, the restitution he made is accepted, but he must make restitution again from ritually pure grain.
כ
אכל תרומה טמאה משלם חולין בין טמאין בין טהורין אכל תרומה טהורה משלם חולין טהורין ואם שילם חולין טמאין בין בשוגג בין במזיד תשלומיו תשלומין ויחזור וישלם מן הטהורין:
21
When a person partook of terumah belonging to a chaver,84he should make restitution to him. If he partook of terumah belonging to a common person,85 he should make restitution to a chaver,86 and take its worth from him and give it to the common person whose terumah he ate.87 For we do not give articles that require ritually purity to a common person.
כא
אכל תרומת חבר משלם לו אכל תרומת עם הארץ משלם לחבר ונוטל דמיה ממנו ונותן לעם הארץ שאכל תרומתו שאין מוסרין טהרות לע"ה:
22
When [an Israelite] stole terumah from his maternal grandfather who was a priest and consumed it [unknowingly], and afterwards, his maternal grandfather died, he may not make restitution to himself,88 but rather to another heir89from [the priestly] tribe. Similarly, if he inherited terumah from his maternal grandfather and partook of it, a creditor collected terumah [as payment] for a debt and he partook of it or a woman [received it as part of the money due her by virtue of] her ketubah and she partook of it, they must make restitution for the principle and the additional fifth90 to a priest who is a chaver and that chaver gives them the monetary equivalent of the terumah at the time they partook of it.91
כב
גזל תרומה מאבי אמו כהן ואכלה ואח"כ מת אבי אמו אינו משלם לעצמו אלא ליורש אחר משאר השבט וכן אם נפלה לו תרומה מאבי אמו ואכלה ובעל חוב שגבה תרומה בחובו והאשה בכתובתה ואכלוה משלמין קרן וחומש לכהן חבר והחבר נותן להם דמים שהיו מוכרין בה אותה התרומה כמו שאכלו:
23
When a person steals terumah but does consume it, he should pay twice its worth92 to the owners.93 He may make this payment according to the worth of terumah.94 If he stole it and ate it, he must pay twice the principal and a fifth of the principal: i.e., the principal and an additional fifth from ordinary grain,95 and the principal according to the worth of terumah.96
כג
הגונב תרומה ולא אכלה משלם תשלומי כפל לבעלים ויש לו לשלם מדמי תרומה גנבה ואכלה משלם שני קרנין וחומש קרן וחומש מן החולין וקרן אפילו מדמי תרומה:
24
When a person steals terumah that is consecrated to the Temple treasury97 and eats it, he is not required to pay a double amount, for a double amount is not paid to the Temple treasury, as explained in the appropriate place.98 He must, however, make restitution for the principal and add two fifths, one fifth [to atone] for partaking of terumah and one fifth [to atone] for benefiting from consecrated property.99
כד
היתה התרומה הקדש לבדק הבית וגנבה ואכלה אינו משלם תשלומי כפל שאין תשלומי כפל בהקדש כמו שיתבאר במקומו אבל משלם קרן ושני חומשים חומש משום אוכל תרומה וחומש משום שנהנה מן ההקדש ולמי משלם אם היה בה כזית ואין בה שוה פרוטה משלם לכהנים ואם יש בה שוה פרוטה בין שיש בה כזית בין שאין בה כזית משלם להקדש:
25
Why does the prohibition against benefiting from consecrated property fall [on this grain when it is already forbidden because of] the prohibition against terumah?102 Because the terumah was forbidden to a non-priest and permitted to a priest. Once he consecrated it, it became forbidden to a priest. Therefore a prohibition was added to it even for an Israelite in the manner explained in the laws of forbidden relationships and forbidden foods.103
כה
ומפני מה חל איסור הקדש על איסור התרומה מפני שהתרומה אסורה לזר ומותרת לכהן הקדישה נאסרה על הכהן לפיכך נוסף בה איסור אף על ישראל על דרך שביארנו בהלכות ביאות אסורות ואיסורי מאכלות:
26
When a person obtains terumah by robbery,104 he must make restitution for the principal and add one fifth.105 [The rationale is that] the fifth that he is liable for [to atone for partaking of] terumah fulfills his obligation for robbery,106 as [implied by Leviticus 22:14:] "And you shall give the priest the sacred [food]." He is liable only for the fifth [associated with atonement for] the sacred [food]. If he obtains terumah through robbery and feeds it to another person, that person must make restitution for the principal and add a fifth.107
Whenever we have said that a person must make restitution for the principal and add a fifth, [the intent is that] if he ate grain worth forth [zuz], he must pay five108 from the type of grain from which he partook. Whenever we mentioned [payment of] the principal and two fifths, [the intent is that] if he ate grain worth forth [zuz], he must pay six. Whenever we mentioned [payment of] two principals and one fifth, [the intent is that] if he ate grain worth forth [zuz], he must pay nine.
Whenever he makes restitution, he must pay for the worth of the grain at the time he partook of it whether its value depreciated at the time he made restitution or appreciated.109
כו
הגוזל תרומה ואכלה משלם קרן וחומש אחד שהחומש שחייב בו משום תרומה יצא בו ידי גזלו שנאמר ונתן לכהן את הקדש אינו חייב אלא בחומש של קדש בלבד גזלה והאכילה לאחר האוכל משלם קרן וחומש כ"מ שאמרנו משלם קרן וחומש אם אכל שוה ד' משלם שוה חמשה ממין שאכל וכ"מ שאמרנו משלם קרן ושני חומשין אכל שוה ד' משלם ששה וכ"מ שאמרנו משלם שני קרנין וחומש אחד אכל שוה ד' משלם דמי תשעה ולעולם אינו משלם אלא לפי דמים שהיתה שוה בשעת אכילה בין שהוזלה בשעת תשלומין בין שהוקרה:
FOOTNOTES
1.
As stated in Halachah 26, the intent is one fifth of the new total. Thus if a person eats the value of four measures of grain, he must pay five. Moreover, he may not use grain that is terumah to make restitution, he must use ordinary grain (which is more expensive). This fifth becomes considered as terumah itself and must be eaten in a state of ritual purity. See also Halachah 15.
2.
At the hand of heaven.
3.
Since these are the ways in which one may benefit from terumah (see Chapter 11, Halachah 1), these are the ways for which one is liable for partaking of it.
4.
The implication of the verse is that just as eating involves tangible physical satisfaction, so too, smearing oneself produces tangible physical satisfaction.
5.
It appears that in contrast to the intentional violation of the prohibition mentioned in Halachah 5, in this instance, the transgressor should pay the full value of the terumah even if it is ritually impure. The rationale is that here a person is receiving atonement for his transgression. Hence, he is required to make full payment.
6.
The Radbaz explains at length why although with regard to most prohibitions, the minimum measure for which one is liable for drinking is a revi'it of a log, a larger measure than an olive-sized portion, in this instance an exception is made. The basis of his explanation is that this prohibition focuses on "eating" terumah, and as stated above, intaking an olive-sized portion constitutes eating.
7.
I.e., an equivalent of three egg-sized portions. If a person stretches out his consumption of an olive-sized beyond this time span, it s not considered as "eating," for he will not have ingested a significant amount at once. The Rabbis mention different opinions with regard to this time span, referred to as k'dai achilat pras, some as brief as 2 minutes and some as long as 9 minutes. Based on Shiurei Torah, the suggested practice is to consider k'dai achilat pras as 4 minutes with regard to eating matzah on Pesach, but 9 minutes with regard to eating on Yom Kippur. See also Hilchot Ma'achalot Assurot 14:9 and notes.
8.
The time to drink a revi'it is much less than k'dai achilat pras. The Ra'avad objects to the Rambam's ruling, maintaining that the latter measure of time should be applied in this instance as well. The Radbaz and the Kessef Mishneh cite sources to support the Rambam's view and note that he mentions this measure of time for drinking both with regard to the prohibition against drinking on Yom Kippur (Hilchot Shevitat Esor 2:4) and the prohibition against drinking gentile wine (Hilchot Ma'achalot Assurot 14:9). They do note, however, that in Hilchot Sha'ar Avot HaTumah 8:11, however, the Rambam mentions the time span of k'dai achilat pras even with regard to drinking.
They differentiate between the rulings as follows: In all the instances involving prohibitions against eating, the Rambam mentions the time to drink a revi'it because a person will not feel satisfaction if his drinking the minimum measure is stretched out over a longer span of time. In Hilchot Sha'ar Avot HaTumah, by contrast, the concept involves considering a person ritually impure because of his having ingested a quantity of liquid. As long as he does not wait longer than k'dai achilat pras, the liquid is still collected in his digestive system and has not begun to circulate throughout his body.
9.
Produce that we are unsure whether or not the tithes have been separated. The Rama (Yoreh De'ah 331:59) explains that the term is a composite of two Aramaic words da mai which mean: "What is this?", i.e., the person is unaware of the status of the produce with which he is dealing.
10.
The portion of dough separated and given to the priests.
11.
I.e., if one eats a little bit of any combination of these forbidden substances and the entire amount is an olive-sized portion, one is liable.
12.
If the transgression was intentional.
13.
If the transgression was performed unknowingly.
14.
Challah is referred to as terumah in Numbers 15:20 and the first fruits are referred to as terumah in Deuteronomy 12:17.
15.
Hilchot Ma'aser Sheni 5:4. Since we are speaking about d'mai, produce from which separations are being made because of a doubt, there is no obligation according to Scriptural Law to add a fifth. With regard to ma'aser sheni, our Sages felt that if the obligation of an additional fifth was imposed, people would ignore the obligation to separate ma'aser sheni from d'mai entirely. With regard to terumat ma'aser from d'mai, they felt the converse is true. Were the obligation of an additional fifth not imposed, people would not treat the obligation to separate d'mai seriously.
16.
A person never receives both corporal punishment and a financial penalty. Hence, he is liable only for lashes. See the notes to Chapter 6, Halachah 6, which explain why here he is punished by lashes and not required to make restitution.
17.
When he makes restitution, the produce he gives the priest is considered as ordinary produce and not as terumah (Terumot 7:1).
18.
An addition of a fifth was required only in the case of inadvertent transgression. In his Commentary to the Mishneh (Terumot 7:1), the Rambam explains that the additional fifth was instituted for atonement and that was possible only when the transgression was violated unintentionally. When it was violated intentionally, the sin is too great for atonement to be granted in an ordinary manner.
19.
For terumah can only be eaten only when it is ritually pure.
20.
Since they have no value, there is no need for restitution.
21.
The Ra'avad objects to the Rambam's decision, noting that it is the subject of a difference of opinion between the Sages of the Mishneh (see Pesachim 32a) and the opinion stated by the Rambam does not appear to be accepted in a definitive manner. The Radbaz and the Kessef Mishneh provide interpretations of that passage that justify the Rambam's ruling.
22.
Pesachim, loc. cit., speaks about an instance where a person steals terumah that is matzah from a priest and ate it. Even if it became chametz in the thief's domain in which instance, the thief caused the priest a loss, the thief is not liable financially.
23.
See Hilchot Chametz UMatzah 1:2,4, et al.
24.
When a person is forbidden to eat. In this instance, the prohibition rests on the person (the gavra) in yeshivah terminology) and not the cheftza, the article in question. Hence he is liable.
25.
I.e., dough that is terumah is discovered with holes in it. Our Sages fear that the holes were made by a poisonous snake who deposited his venom in the dough. Hence, they forbade partaking of it (Hilchot Rotzeach UShemirat Nefesh 12:1).
26.
This too was forbidden for a similar reason. We fear that a poisonous snake drank from it and deposited his venom there (ibid.:6-7). In these two instances, although the substances are forbidden, they are forbidden only in consideration for the person's wellbeing. There is no ritual prohibition resting on the foods. Hence one is liable.
27.
Halachah 11 states that one drinks oil or smears oneself with wine, he is liable only for the principal, for as the commentaries state there, that is not the customary manner of benefiting from these substances. In this halachah, the Rambam clarifies that if one combines the substances as he states here, this is considered as the normal pattern and one is liable.
28.
The Ra'avad notes that there is a difference of opinion concerning this matter in the Jerusalem Talmud (Terumot 6:1). The opinion cited by the Rambam is advanced by Rabbi Yehudah HaNasi while the majority of the Sages differ. Hence, he maintains that the Sages' view should be followed for, as stated in the following halachah with regard to barley, eating uncooked kernels of wheat is harmful. The Radbaz and the Kessef Mishneh justify the Rambam's view. As stated in Hilchot Berachot 3:2, one is required to make a blessing when eating such kernels. This indicates one is deriving benefit and if one derives benefit from terumah, he is required to make restitution.
29.
It is uncommon to partake of these foods in this manner. Nevertheless, it is not so infrequent a practice to reduce one's liability.
30.
Note the parallel with regard to the prohibition against eating on Yom Kippur (Hilchot Shivitat Esor 2:7). There too the Rambam rules that consuming food in such a state is not considered as "eating."
31.
If, however, he chewed them before swallowing them, the second person is not liable at all. For once they have been chewed, they are entirely worthless (Radbaz).
32.
For swallowing the fruit whole is also considered eating.
33.
After the person swallowed the figs, the sanctity of terumah within them is considered to have been desecrated. For that reason, the first person who swallowed them is required to make restitution. They become his property and the second one is liable as one who damages the property of the first.
34.
Whom he agreed to supply with meals in addition to their wages.
35.
In his Commentary to the Mishnah (Terumot 6:3), the Rambam elaborates on why the responsibility is the hosts and not the guests, citing the principle (Kiddushin 42b) that a person cannot act as an agent to perform a transgression for a colleague. Instead, the transgression is solely the responsibility of the person who performed it, in this instance, the people who partook of the food.
36.
I.e., the full price of the meal were it to have been prepared from ordinary produce.
37.
For this reason, it is preferable for the workers to have the employer pay them rather than having him pay the principal for the terumah (Radbaz).
38.
Note a similar ruling in Hilchot Mechirah 16:14. This principle is stated by the Jerusalem Talmud (Terumot, loc. cit.) in explanation of the reason the employer is required to reimburse his workers. Seemingly, he was required to provide them with a meal. He did and they ate to their satisfaction, why then is he liable to them? Our Sages explain, based on the above principle, that since the food was forbidden, their souls did not derive true satisfaction from it and hence, he is required to give them a meal.
39.
The children are not liable, for they are not obligated in the observance of the mitzvot.
40.
The servants are not liable, for they have no independent financial capacity.
41.
See Halachah 15 which states that whenever a person is required to pay only the principal, the grain that he pays is not considered as terumah.
42.
For it is forbidden only according to Rabbinic Law and the Sages did not require this additional payment.
43.
One is not liable in this instance, because the prooftext requiring payment of the additional fifth mentions "eating," and eating or drinking less than an olive-sized portion is not considered as "eating" [the Rambam's Commentary to the Mishnah (Terumot 7:3)].
44.
Wine is forbidden to a nazirite whether it is terumah or not and our Sages explain that eating a forbidden substance is not considered "eating." In this context, a distinction can be made between eating on Yom Kippur which is an issur gavra, i.e., the food is not forbidden, the person is forbidden to partake of it, and wine for a nazirite, which is an issur cheftza, the wine itself becomes forbidden for him (Pri Megadim, Eshel Avraham 202:11). This explanation resolves an objection lodged by the Ra'avad who cites a Tosefta that rules differently than the Rambam.
45.
In the latter two instances, these are not ordinary ways of benefiting from these products.
46.
Since she was entitled to partake of terumah previously, a distinction is made between her and other non-priest. See the Sifra to Leviticus 22:12.
47.
The daughter of an Israelite married to a priest who was therefore entitled to partake of terumah [the Rambam's Commentary to the Mishnah (Terumot 8:1)].
48.
As in the previous clause.
49.
The Kessef Mishneh explains that since it is a pressing time, it is considered as if the transgression was violated due to forces beyond her control (ones).
50.
E.g., his son was a challal or he had no sons and his daughter was married to an Israelite (ibid.).
51.
With regard to the servant, the same logic that applies with regard to the women mentioned previously applies to him. Since he was allowed to partake of terumah previously, he is not held responsible for the additional fifth. With regard to the priest who was disqualified, we find that he still has a certain vestige of connection to the priesthood, as evidenced by the fact that were he to bring an offering in the Temple, it would be acceptable after the fact (Hilchot Bi'at HaMikdash 6:10). Therefore it is sufficient for him to make restitution for the principal [the Rambam's Commentary to the Mishnah (loc. cit.)].
52.
Even though by spitting it out, he is spoiling the terumah, that is preferable to swallowing it. For until he swallows it, he is not considered to have partaken of it (Radbaz).
53.
In these instances, when he began eating, he was permitted to do so, it is only afterwards, that he or the terumah became impure.
54.
Thus from the outset, he should not have partaken of the terumah.
55.
In which instance, it is forbidden to partake of it until the appropriate separations are made.
56.
The second tithe which cannot be eaten outside of Jerusalem unless it is redeemed.
57.
And the disgusting taste of the bug prevented him from swallowing the terumah [the Rambam's Commentary to the Mishnah (loc. cit.)].
58.
In this instance, although there is reason to suspect that the terumah fell into the other container, we consider it as ordinary produce. The rationale is that we were operating under the chazzakah, prevailing assumption, that the container was filled with ordinary produce. Hence, unless there is a strong likelihood otherwise, we continue to operate under that perspective.
This reflects a principle that has ramifications beyond the laws of terumah. Although generally, we maintain that when there is a doubt regarding a Scriptural prohibition, we rule stringently, in this instance, since there is a plausible explanation for the lenient ruling, it is accepted. See also Chapter 13, Halachah 13-14, and the Tur and the Shulchan Aruch, Yoreh De'ah, sec. 111.
There is, however, a point that has to be clarified. In Chapter 13, it is explained that this principle applies with regard to matters of Rabbinic Law, but not matters of Scriptural Law, and yet, here we are dealing even with questions involving terumah of Scriptural status. Nevertheless, there is no difficulty, because here we are not speaking about whether it is permissible to partake of the mixture or not. That question was discussed in Chapter 13, and the ruling was rendered that it is forbidden. Here the question concerns financial restitution: Is the non-priest required to pay for the produce that he ate? With regard to this point, the Rambam explains that we can use the above reasoning.
59.
For the additional fifth. The principal, i.e., the remaining container, must certainly be given to the priest. For if the one which was eaten was terumah, the second one should be given to him as payment for the first. And if the one that was eaten was not terumah, than the remaining one is and it must be given to the priest.
60.
Thus if the priest seeks to expropriate the additional fifth, he must prove that the container consumed was terumah.
This is a fundamental principle in Jewish Law. Whenever there is a doubt with regard to the ownership of money or movable property, the person in physical possession of the property in question is allowed to maintain possession until the claimant proves his claim. See Hilchot Mechirah 20:5, et al.
61.
From the additional fifth. For in this instance as well, we are not certain that he partook of terumah.
62.
For he definitely partook of terumah. Nevertheless, since we do not know which one was terumah, he can only be held liable for the smaller one, because of the principle stated above.
63.
For the fifth originally added becomes considered as terumah and compensation must be made for it.
64.
I.e., it must be eaten in a state of ritual purity.
65.
When Leviticus 5:24 speaks of adding a fifth, it uses a form that could be interpreted as plural, "its fifths." The implication is that he may have to add many fifths [the Rambam's Commentary to the Mishnah (Terumot 6:1)].
66.
I.e., if it becomes mixed with ordinary grain, the laws of dimua (the mixture of terumah) apply (ibid.).
67.
In contrast, grain growing from terumah is considered as terumah (Chapter 11, Halachah 21).
68.
For we are not speaking about a mere financial payment owed the priest, but a means of attaining atonement.
69.
See Halachah 5 and Halachot 11-12.
70.
I.e., none of the restrictions of terumah apply to it.
71.
I.e., it had been separated, but had not been given to a priest.
72.
She must separate this grain to receive atonement. Nevertheless, since as a priest's wife, she is entitled to partake of terumah, she may take the terumah she separates as her own.
73.
That priest.
74.
Or she was widowed and left childless (Radbaz).
75.
See Hilchot Matanot Aniyim for a definition of these terms. They are acceptable for this purpose, because once they are acquired by a poor person, they become his private property.
76.
Terumah need not be separated from such grain or from the presents for the poor.
77.
The Kessef Mishneh explains that we are referring to an instance where the person separated the first tithe while the crop is still stalks of grain and gave it to the Levite before it has been winnowed. As explained in Chapter 3, Halachah 13, in such an instance, it is not necessary to separate the great terumah. If, however, it is ordinary grain from which the separations were not made in the proper order, it cannot be used to make restitution for terumah.
78.
In his Commentary to the Mishnah (Terumot 6:5), the Rambam explains that this refers to the second tithe that was redeemed using an unminted coin or consecrated property that was redeemed with land. The commentaries have questioned this interpretation, noting that usually redemption with such articles is not effective at all (see Hilchot Ma'aser Sheni 4:9; Hilchot Arachin 7:1). They cite the Rambam's Commentary to Berachot 7:1 which interprets this term as referring to a situation where the principal was paid, but the additional fifth that is required was not.
79.
New grain refers to grain harvested after the omer offering. Old grain refers to grain from the previous harvest.
80.
In the seventh year and thus there is no way he can acquire the zucchini of the sixth year.
81.
See Hilchot Shemitah VeYovel 6:10 which states that the crops of the Sabbatical year may not be used to pay debts, for this is comparable to using them for commercial purposes which is forbidden.
82.
The produce he gives as restitution will be considered as impure terumah. Hence, there is no difficulty in him giving impure produce.
83.
For if the grain is impure, it will not be an adequate replacement.
84.
A person who is careful to observe the laws of ritual purity. See Chapter 6, Halachah 2; Hilchot Ma'aser, ch. 10.
85.
Who is not necessarily careful concerning the laws of ritual purity.
86.
So that the laws of ritual purity are adhered to.
87.
So that he is reimbursed for his loss.
88.
Even though he is an heir, since we are speaking about stolen property, he may not maintain possession of it, but instead must remove it from his domain give it to someone else. Note the parallel in Hilchot Gezeilah 8:2-3.
89.
Since the terumah belonged to his maternal grandfather, it is not appropriate that the restitution be given to someone who does not share a family connection with him. Hence he may give it to any member of the family who is a priest, e.g., one of his uncles (Radbaz).
90.
This is speaking about an instance where the person did not know that the produce he ate was terumah and thus transgressed unknowingly.
91.
To explain this ruling: Since these individuals are not entitled to partake of terumah, they must atone for partaking of it by making restitution and adding a fifth. Nevertheless, the terumah legitimately belonged to them. Hence, after the priest receives the grain given for atonement, he should reimburse the person for the worth of the terumah.
92.
As is required when making restitution for theft (Exodus 22:3).
93.
Although terumah is consecrated, it belongs to its owners. For even an Israelite has the right to give it to the priest he desires.
94.
Which is less expensive than ordinary grain. When making restitution to atone for partaking of terumah, it is necessary to pay with ordinary grain. In this instance, however, he need not atone for partaking of terumah. All that is necessary is to pay twice the amount of the article he stole.
95.
To atone for partaking of terumah.
96.
To atone for the theft.
97.
I.e., a priest was given terumah and consecrated it to the Temple treasury [the Ramban's Commentary to the Mishnah (Terumot 6:4)]. We are forced to say this because terumah separated by an Israelite must be given to a priest and may not be given to the Temple treasury.
98.
Hilchot Geneivah 2:1. When speaking about the thief's obligation to pay double, Exodus 22:8 states: "He shall pay his colleague double," i.e., his colleague, another human, and not the Temple treasury (Bava Metzia 57b).
99.
This is the standard penalty to atone for this transgression (Hilchot Meilah 1:3,5).
100.
For the liability for terumah depends on the produce being the size of an olive.
101.
For the liability of misusing consecrated property depends on it being worth a p'rutah,
102.
The Rambam's question is based on the principle that, generally, once an object is forbidden because of one prohibition, it does not become forbidden again, because of a second one (see Keritot 14a).
103.
See Hilchot Issurei Bi'ah 17:9; Hilchot Ma'achalot Assurot 14:19. In these sources, it is explained that one of the exceptions to this principle is an issur mosif, a negative commandment that increases the scope of the prohibition, including entities that were not originally forbidden. See the Ramban's Commentary to the Mishnah (loc. cit.).
104.
The difference between geneivah (theft) and gezeilah (robbery) can be explained as follows: Theft implies taking a colleague's property discreetly. Robbery, by contrast, involves taking something by force against the will of its owner (Hilchos Geneivah 1:3).
105.
And only one fifth, in contrast to the law regarding a thief in Halachah 23, where he is required to atone for the theft as well.
106.
The Ra'avad questions the Rambam's ruling, asking why the person is not liable for an additional fifth to atone for taking a false oath concerning the robbery, as required by Hilchot Gezeilah 7:1-2. The commentaries explain that according to the Rambam, it is sufficient to give one fifth, for that atones for both transgressions. Although in Halachah 24, the Rambam requires two different fifths to be given, that is because one is required to atone for partaking of consecrated property. That is a different type of transgression and that requirement is not paralleled with regard to the transgression against taking a false oath.
107.
For he must atone for partaking of terumah unknowingly, as in Halachah 10.
108.
I.e., the fifth is one fifth of the new total. See parallels in Hilchot Arachin 4:5; Hilchot Meialah 1:5, Hilchot Gezeilah 7:5, et al.
109.
The Ra'avad questions the Rambam's ruling, asking why is the person not required to pay the worth at the time of the robbery if the grain depreciated in price. The Radbaz explains that this is, in fact, the Rambam's intent and this halachah is speaking about an instance when he ate the terumah directly after stealing it. The Kessef Mishneh states that this halachah is not necessarily speaking about a thief, but about any person who partakes of terumah unknowingly. The time when he partakes of the terumah is equivalent to the time of theft.
Terumot - Chapter 11
1
Terumah may be used for eating, drinking, and smearing upon oneself, for smearing upon oneself is equivalent to drinking, as [indicated by Psalms 109:18]: "It has entered his innards like water and like oil into his bones." And drinking is like eating.1
א
התרומה ניתנת לאכילה ולשתייה ולסיכה שהסיכה היא כשתייה שנאמר ותבא כמים בקרבו וכשמן בעצמותיו והשתייה בכלל אכילה לאכול דבר שדרכו לאכול ולשתות דבר שדרכו לשתות ולסוך דבר שדרכו לסוך לא יסוך יין וחומץ אבל סך הוא את השמן הטהור ומדליק את הטמא וזהו הנקרא שמן שריפה בכל מקום:
2
It is permitted to compress dates that are terumah and collect them as a cake of dried dates.4 It is, however, forbidden to make them into beer.5 [For the same reason,] we do not make dates into honey, nor apples, wine, nor fall produce into vinegar.6Similarly, with regard to other produce, we do not change them from their natural state if they are terumah; the only exceptions are olives and grapes.7
If one transgressed and made food into a beverage, one should drink it.8 When a non-priest partakes of date-honey, apple-wine, or the like that is terumah inadvertently, he is not liable to make restitution.9 If he partook [of such products] intentionally, he should be given stripes for rebellious conduct.10
ב
תמרים של תרומה מותר לחבצן ולקבצן כעיגול הדבילה ואסור לעשות מהם שכר וכן אין עושין תמרים דבש ולא תפוחים יין ולא פירות הסתיו חומץ וכן שאר כל הפירות אין משנין אותן מברייתן בתרומה חוץ מזיתים וענבים בלבד עבר ועשה האוכל משקה הרי זה שותהו וזר שאכל דבש תמרים ויין תפוחים וכיוצא בהן בשגגה אינו חייב לשלם ואם אכל במזיד מכין אותו מכת מרדות:
3
We may not place dried dates and dried figs [that are terumah] into brine.11 One may, however, place wine in brine.12 We do not place fragrant herbs in oil, because doing so removes it from the category of food and makes it oil for smearing. One may mix wine, honey, pepper, and the like, in order to partake of them.13
ג
אין נותנין דבילה וגרוגרות לתוך המורייס מפני שהוא מאבדן אבל נותנין את היין לתוך המורייס ואין מפטמין את השמן מפני שהוא מוציאו מכלל מאכלות ועושהו שמן משחה אבל מערבין יין ודבש ופלפלין וכיוצא באלו לאכלן:
4
We do not boil wine that is terumah, because this reduces its quantity.14 We do not pickle onions that are terumah in vinegar that is terumah, because this spoils the vinegar.
We do not mix grain with legumes.15 All substances that become distinct from each other when they are sorted through a sieve may be mixed together. When the land of Judah was laid waste,16 [the people] began mixing one type of grain with another17 and one type of legumes with another. They did not, however, [mix] grain with legumes.
ד
אין מבשלין יין של תרומה מפני שהוא ממעטו אין כובשין בצלים של תרומה בחומץ של תרומה מפני שמפסיד החומץ אין מערבין תבואה בקטניות וכל דבר שיתפרש זה מזה כשכוברין אותו מערבין ומשחרבה יהודה התחילו לערב תבואה בתבואה וקטנית בקטנית אבל לא תבואה בקטנית:
5
In the same way as ordinary flour is sifted, so too, a priest [sifts flour] that is terumah. He sifts [what is fit] to eat and discards the bran.18 If he desires to make fine flour, he should sift it many times until he produces a kab or two kabbim from a se'ah.19He should not discard the remainder, because it is fit to be eaten.20Instead, he should place it in a private place.21
ה
כדרך שמרקדין את הקמח בחולין כך נוהג הכהן בתרומה מרקד לאכול ומשליך את המורסן הרי שרצה לעשות סולת מנופה בנפיות הרבה עד שיוציא קב או קביים מן הסאה לא ישליך את השאר מפני שהוא ראוי לאכילה אלא יניחהו במקום מוצנע:
6
Oil that is terumah should not be used to seal an oven or a range,22nor should it be smeared on a shoe or sandal.23 Nor should one smear it on his foot while [the foot] is in a shoe or sandal.24 He may, however, smear [oil that is terumah] on his foot and put on a shoe or smear his entire body and then roll on a new leather mat. Even though they will be smeared, he need not show concern.25 He should not, however, place oil on a marble tablet to roll upon because he causes it to be ruined.26
ו
שמן של תרומה אין חוסמין בו תנור וכירים ואין סכין בו מנעל וסנדל ולא יסוך רגלו והוא בתוך מנעל וסנדל אבל סך את רגלו ולובש המנעל או הסנדל וסך כל גופו ומתעגל ע"ג קטובלייא חדשה ואף על פי שהן ניסוכין אינו חושש אבל לא יתן שמן ע"ג טבלא של שיש להתעגל עליה מפני שמאבדו:
7
Whenever anyone partakes of terumah - even fruit27 - he must wash his hands [before doing so. This applies] even if his hands are pure, as will be explained in the appropriate place.28 It may not be eaten on a table at which a non-priest [is dining; this is] a decree lest he partake of it. Terumah from the Diaspora29 may be eaten on a table at which a non-priest [is dining] and, like ordinary food, does not require that one wash his hands before partaking of it.
We do not smear oil that is terumah with soiled30 hands.31 If, however, [such oil] fell on his flesh, he can rub it with soiled hands.32 One may apply oil that is terumah to an infant during the seven days after he was born [even though he is uncircumcised].33For a newborn is not considered as uncircumcised for the first seven days [of his life].34
ז
כל האוכל תרומה אפילו פירות צריך נט"י אע"פ שהיו ידיו טהורות כמו שיתבאר במקומו ואינה נאכלת עם הזר על השלחן גזירה שמא יאכל ממנה ותרומת חוצה לארץ נאכלת עם הזר על השלחן ואינה צריכה נט"י כחולין ואין סכין תרומה בידים מסואבות נפל על בשרו משפשפו בידים מסואבות אבל סכין את הקטן בשמן תרומה בתוך שבעה שהנולד כל שבעה אינו חשוב ערל:
8
ח
סך הוא הכהן עצמו בשמן של תרומה ומביא בן בתו ישראל ומעגילו על גביו ואם סך עצמו בשמן ונכנס למרחץ מותר לזר למושחו במרחץ אף על פי שהוא נסוך ממנו:
9
ט
כהנת שחפפה ראשה בתלתן של תרומה אין הישראלית מותרת לחוף אחריה אבל מעגלת שערה בשערה ומפני מה הותרו הכהנים לחוף שערן בתלתן של תרומה מפני שאינו ראוי למאכל אדם:
10
The stems of figs, dried figs, wild figs, carobs, the insides of melons,41 the peels of melons, esrogim, and cucumbers even if they do not contain any food, and the extremities of the vegetables that are discarded by homeowners [when preparing vegetables],42 are forbidden to non-priests.43 The extremities of the vegetables that are cut off by gardeners, by contrast, are permitted to non-priests.44
The casings of beans and sesame seeds are forbidden if they contain food. If they do not contain food, they are permitted.
י
עוקצי תאנים וגרוגרות והכליסים והחרובין ומיעי אבטיח וקליפי אבטיח ואתרוג ומלפפון אע"פ שאין בהן אוכל וקניבת ירק שמשליכין בעלי בתים הרי אלו אסורים לזרים אבל קניבת ירק שמקנבים הגננין מותרת לזרים קליפי פולין ושומשמין אם יש בהן אוכל אסורין אין בהן אוכל מותרין:
11
The seeds of esrogim are permitted to be eaten.45 The seeds of olives, dates, and carobs, [by contrast,] even though they were not collected by a priest, are forbidden to a non-priest.46 With regard to other seeds, [the rule is]: If they were collected and have moisture, so that they can be sucked, they are forbidden to a non-priest. If they were discarded, they are permitted.47
יא
גרעיני אתרוג מותרים גרעיני זיתים ותמרים וחרובין אף על פי שלא כנסן הכהן הרי אלו אסורין לזרים ושאר הגרעינין בזמן שכנסן ויש בהן לחלוחית למצוץ אותן אסורין לזר ואם השליכן מותרות:
12
Bran from wheat: Fresh bran is forbidden, for it is fit to be eaten by humans. Aged bran is permitted.48 Until when is the bran considered fresh? For the entire time that people are accustomed to beat the grain at the granaries.
יב
הסובין של חטים חדשות אסורין מפני שהוא ראוי למאכל אדם ושל ישנות מותר ועד מתי נקראו חדשות כל זמן שבני אדם רגילין לחבוט בין הגרנות:
13
Lower quality and slight rotten kernels of grain that are terumah are forbidden.49 If they already produce dust,50they are permitted. When one pours water over dregs [of grapes] that are terumah, the first and second batches are forbidden to non-priests, but the third is permitted.51 If one does not pour water over them, but instead, strains off the wine from the seeds, even the third straining is forbidden to non-priests.
יג
הנצולות והרקבניות של תרומה אסורות ואם העלו אבק מותרות שמרים של תרומה שנתן עליהם מים הראשון והשני אסור לזרים והשלישי מותר ואם לא נתן עליהם מים אלא מסנן היין מעל השמרים בלבד אף השלישי אסור לזרים:
14
When one has cleared the kernels of wheat that are terumah from a grainheap, we do not require the owner to sit and collect the [leftover] kernels one by one and [only after collecting them] bring ordinary grain there. Instead, he may sweep the area in the ordinary manner, and then bring ordinary grain there.52 Similarly, when a jug of oil that is terumah spills, we don't require [the owner] to sponge it up until [the earth] is dry.53 Instead, he may conduct himself as he does with ordinary [oil].54
יד
מגירה שפינה ממנה חיטי תרומה אין מחייבין אותו להיות יושב ומלקט אחת אחת ואח"כ יתן לתוכה חולין אלא מכבד כדרכו ונותן לתוכה חולין וכן חבית של שמן תרומה שנשפכה אין מחייבין אותו להיות יושב ומטפח אלא נוהג בה כדרך שנוהג בחולין:
15
When a person pours out oil that is terumah from a jug, he should continue pour until the stream [of oil] ceases and the oil begins to drip, little by little. Once three drops have dropped one after the other, it is sufficient. It is permitted to place ordinary oil in that jug.55 If, however, he did not place ordinary oil and leaned the jug on its side until the remnants [of the oil] collected together, those remnants are terumah.56
טו
המערה כד של שמן תרומה ה"ז מערה עד שיפסוק העמוד ויתחיל השמן לנטוף מעט מעט וכיון שנטפו ג' טיפים זו אחר זו דיו ומותר ליתן בכד שמן חולין הרי שלא נתן אלא הניח הכד עד שנתמצית אותה התמצית תרומה:
16
טז
ממלא הכהן נר שמן שריפה ונותנו לישראל לעלות בו לעלייה ולהכנס לחדר לעשות צרכי הכהן אבל לא צרכי ישראל ואם היה שותף עמו מותר:
17
When an Israelite was a guest at a priest's [home]59 and the priest kindled oil fit to be burnt for him and then departed, he is not required to extinguish [the lamp] until it burns out on its own.60An Israelite may dip a wick in the lamp of a priest61and kindle it so that he may proceed [using] it.62
יז
ישראל שהיה אורח אצל כהן והדליק לו שמן שריפה ועמד הכהן והלך לו אינו חייב לכבותו עד שיכבה מאיליו וטובל הישראל פתילה בנר הכהן ומדליק לילך בה:
18
When livestock belonging to a priest was standing next to livestock belonging to an Israelite or when garments belonging to a priest were being woven next to garments belonging to an Israelite, oil that is fit for burning may be kindled because of them without the permission of the priest.63
Similarly, we can light oil that is fit to be burnt in synagogues, houses of study, and dark alleyways without the permission of a priest.64And a person who does not have ordinary oil to kindle a Chanukah lamp may kindle oil that is fit to be burnt without permission of a priest.65 We may kindle oil that is fit to be burnt above the sick with the permission of a priest.66
יח
בקרו של כהן שהיה עומד אצל בקרו של ישראל וכליו של כהן שהיה נארג אצל כליו של ישראל ה"ז מדליק עליהן שמן שריפה שלא ברשות הכהן וכן מדליקין שמן שריפה בבתי כנסיות ובבתי מדרשות ובמבואות האפלים שלא ברשות כהן ומי שאין לו חולין להדליק נר חנוכה מדליק שמן שריפה שלא ברשות הכהן מדליקין שמן שריפה על גבי החולין ברשות כהן:
19
When a daughter of an Israelite who is married to a priest frequently visits her father, he may light [such oil] with her permission.67 It is permitted for a priest to kindle oil fit to be burnt in a house of mourning or at a wedding celebration68 even though a multitude of people are present. We do not suspect that the people will partake of it. At a wedding celebration, [this will not take place] because they will not touch it because of their garments are clean,69 and in a house of mourning, the people will not feel free to do so because of their mourning.70
יט
בת ישראל שנשאת לכהן והיא למודה אצל אביה מדליק ברשותה מותר לכהן להדליק שמן שריפה אפילו בבית האבל או בבית המשתה שיש שם ערבוב ואין חוששין שמא יסופקו ממנה בבית המשתה שמפני נקיון כליהם אין נוגעין בו ובבית האבל מפני שאין להם פנאי מפני האבל:
20
When a person sows terumah unknowingly, he should turn it over.71 If he did so intentionally, he must maintain [the crop].72 Once it reaches a third of its growth, whether he sowed it intentionally or unknowingly, he must maintain [the crop].73 If it was flax, even if it reached a third of its growth and even if he sowed it intentionally, he must turn it over.74 This is a penalty so that he should not sow it with the intention of benefiting from its fibers.75
כ
הזורע את התרומה בשוגג יהפך במזיד יקיים הביאה שליש בין במזיד בין בשוגג יקיים ואם היה פשתן אפילו הביאה שליש ואפילו במזיד יהפך קנס קנסו בו שלא יזרע ויתכוין ליהנות בעציו:
21
Produce that grows from terumah is considered as ordinary produce with regard to all matters76 except that it is forbidden to non-priests.77 Our Sages decreed that it be forbidden to non-priests like terumah [as a safeguard], lest a priest maintain possession of impure terumah with the intent of sowing it and producing [a crop of] ordinary produce and this lead to undesirable consequences. Therefore, it is permitted to eat the products [of such plantings] with impure hands78 and a person who has immersed himself that day79 may partake of them like ordinary produce.
כא
גידולי תרומה הרי הן כחולין לכל דבר אלא שאסורים לזרים גזרו חכמים עליהן שיהיו אסורין לזרים כתרומה משום תרומה טמאה שביד הכהן שלא ישהנה אצלו כדי שיזרענה ותצא לחולין ונמצא בא בה לידי תקלה לפיכך מותר לאכול הגידולין בידים טמאות ומותר לטבול יום כחולין:
22
Produce grown from produce grown [from terumah] are like ordinary produce with regard to all matters.80 [This applies] even to types of produce whose seeds do not decompose81provided the new growth exceeds the root82 in the second generation of produce. [In such a situation,] the new growth elevates the root even if the seed does not decompose and the entire [plant] is permitted to be eaten by non-priests.83
The same applies with regard to [produce that grows from] terumah from the Diaspora,84 terumah mixed with ordinary produce,85 extra terumah,86 or seeds from garden vegetables that are not eaten themselves, e.g., turnips and radishes. Although the turnips and radishes themselves are terumah, [the produce] growing from their [seeds] is like ordinary produce with regard to all matters.87Similarly, when a person sows flaxseed that is terumah, the plants growing from it are permitted to non-priests.88
כב
גידולי גידולין חולין לכל דבר ואפילו דבר שאין זרעו כלה אם רבו הגידולין על העיקר בגידולי הגידולין הרי הגידולין השניים מעלין את העיקר אע"פ שאין זרעו כלה ויהיה הכל מותר לזרים וכן תרומת חוצה לארץ והמדומע ותוספת תרומה וזרעוני גינה שאינם נאכלים כגון זרע לפת וצנון אף על פי שאותו לפת וצנון תרומה גידוליהן מותרין והרי הן חולין לכל דבר וכן הזורע פשתן של תרומה הגידולין מותרין לזרים:
23
When a person sows terumah that is impure, even though the produce that grows is ritually pure, it is forbidden to partake of it.89 [The rationale is that] since the terumah that was sown was forbidden to be eaten, it was already cast off. [Hence, it remains forbidden].
כג
הזורע תרומה טמאה אע"פ שהגידולים טהורין הרי הן אסורין באכילה הואיל והתרומה שנזרעה אסורה באכילה היתה כבר נדחו:
24
If he cut off the leaves that grew and then another set of leaves grew and he cut them off, the produce that emerge afterwards is permitted to be eaten.90
כד
חתך את העלין שצמחו ויצאו עלין שניין וחתכן הרי אוכל שיצא אחר כך מותר באכילה:
25
When plants of ordinary produce became impure and afterwards, they were sown and designated as terumah, they are permitted [to be eaten. The rationale is that] sowing them caused them to be considered pure and they did not become impure while they were terumah so that they would be forbidden.
כה
שתילי חולין שנטמאו וזרען ועשאן תרומה הרי אלו מותרין שהרי טהרו בזריעה ולא נטמאו כשהן תרומה כדי שיהיו אסורין:
26
When a stalk [of grain] was in the midst of a grain heap and one straightened the edges of the grain heap,91 this stalk is considered tevel, because it was in the grain heap when it was straightened. If [that stalk] was planted,92 and then it was singled out and designated as terumah, there is an unresolved question if it is terumah. Since it was planted, it is possible to say that it was released from the categorization as tevel93 and is considered as produce for which all the required work was not completed.
If, however, it was designated as terumah before it was planted, it is terumah.94 Therefore if one ripped off [a portion] of it and ate it willfully, he is liable for death [at the hand of heaven]. If he did so unknowingly, he must [make restitution and add] a fifth. If he bent over and ate from the ground with his mouth, his intent95 is of no consequence because of the approach of people at large [and] it is not the ordinary practice for people to eat in this manner. Therefore he is not liable for death, nor for the [additional] fifth if he acted unknowingly.
כו
שבולת שהיתה בתוך הכרי ומרח הכרי כולו הרי אותה השבולת טבל הואיל ונמרחה בתוך הכרי שתלה ואח"כ קרא עליה שם ועשאה תרומה הרי זו ספק תרומה הואיל וזרעה שמא פרח הטבל ממנה ונעשית כפירות שעדיין לא נגמרו אבל אם עשאה תרומה קודם שיזרענה הרי זו תרומה לפיכך אם תלש ממנה ואכל במזיד חייב מיתה בשוגג משלם את החומש ואם גחן ואכל בפיו מן הארץ בטלה דעתו אצל כל אדם שאין דרך בני אדם בכך לפיכך פטור מן המיתה ומן החומש אם היה שוגג:
27
The obligations of leket, shichichah, pe'ah, terumah the tithes and the tithe given to the poor apply with regard to a field of produce that grew from terumah. Poor Israelites and poor priests come and take these presents. The poor priests eat those that they acquire. The poor Israelites sell theirs to the priests for the price of terumah.96 Similarly, a Levite must sell his tithes to a priest.97
כז
שדה של גידולי תרומה חייבת בלקט שכחה ופאה ובתרומה ומעשרות ובמעשר עני ועניי ישראל ועניי כהנים נוטלים ממנה מתנות אלו עניי כהנים אוכלין את שלהם ועניי ישראל מוכרין את שלהם לכהנים בדמי תרומה והדמים של עניים וכן בן לוי מוכר המעשר שלו לכהנים:
28
A person who crushes such produce is praiseworthy. When a person threshes it with an animal, what should he do?98He should tie a bucket around the animals neck and place the type of grain it is threshing in it. Thus he will neither be muzzling the animal, nor feeding it terumah.
כח
החובט גידולין אלו משובח והדש בבהמה כיצד יעשה תולה כפיפות בצוארי בהמה ונותן לתוכן מאותו המין נמצא לא זומם את הבהמה ולא מאכיל את התרומה:
FOOTNOTES
1.
The intent is that a person may benefit from terumah in all the ways one ordinarily benefits from produce.
2.
For it is not common to smear these substances.
3.
One may not, however, burn pure terumah oil. Since it is fit to be used for a person's direct satisfaction, it should not be used merely as kindling fuel (Radbaz).
4.
For this is considered as benefiting from dates as food.
5.
In Babylon, it was customary to make beer out of dates. Nevertheless, it is forbidden to do this from dates which are terumah, because one should not make terumah which is food into a liquid (the Rambam's Commentary to the Mishnah, Terumot 11:3).
6.
Although fall grapes are not of the same quality as ordinary summer grapes and thus might be used for vinegar, since this is a deviation of the ordinary way in which the grapes are used, it is not appropriate to use terumah produce in this manner.
7.
For using them to produce oil and wine respectively is considered an ordinary - if not the preferable way - of using them. Indeed, when mentioning these products, Numbers 18:12 refers to them as "oil" and "wine," not as olives and grapes [the Rambam's Commentary to the Mishnah (Terumot 11:3)].
8.
For it is still considered as terumah and it should not be wasted.
9.
For they are not considered as the fruit itself, merely as its by-products.
The Ra'avad maintains that if these products were already given to a priest, the non-priest must make restitution for their value. For taking them is equivalent to stealing. The Radbaz and the Kessef Mishnehmaintain that the Rambam would also accept this ruling, for in his Commentary to the Mishnah (ibid.:2), he states that the person who partakes of these products is liable for the principal, but not for an additional fifth.
10.
The punishment given for violating a Rabbinic prohibition. He is not considered as liable for lashes, because he is not liable for the transgression of a Scriptural prohibition for the same reason mentioned in the previous note.
11.
Because this ruins them. Putting these fruits into brine would allow the juice they contained to be extracted.
12.
This is done to improve the flavor of the brine.
13.
It was common to make such a mixture in the Talmudic era.
14.
This applies even though boiling it improves its taste and fragrance [the Rambam's Commentary to the Mishnah (ibid.)].
15.
For this ruins the grain and grain is more important than legumes (Radbaz).
16.
In the Roman conquest.
17.
There was a sparsity of grain and the people did not care to differentiate one species from the other.
18.
Even though it is terumah and he will thus be discarding bran that is terumah. This is allowed since he is doing the same as he would with ordinary produce.
19.
A se'ah contains six kabbim. Nevertheless, because the person is sifting the flour carefully, he may be left with only one or two kabbim from the entire se'ah.
20.
Hence it is forbidden to destroy it.
21.
Where it will not be taken by another person.
22.
For this will be using it for a purpose other than a person's direct physical benefit.
23.
Applying oil to leather objects strengthens them (Kessef Mishneh).
24.
Because the oil will be applied to the shoe and the sandal directly.
25.
Once the oil has been applied to his flesh, its sacred quality is divested. Hence, the fact that afterwards, the oil becomes applied to the leather is not significant.
26.
One certainly is not allowed to place oil that is terumah on a leather mat, because that will cause it to be absorbed in the mat and thus not applied to the person's skin. One might, however, think that it is permitted to use a marble tablet for this purpose, because none of the oil will be absorbed. Nevertheless, a certain amount of oil will remain on the tablet and thus be ruined. This is forbidden (Kessef Mishneh).
27.
Washing one's hands before partaking of ordinary fruit is, by contrast, considered a sign of haughtiness (Hilchot Berachot 6:3). With regard to bread, however, our Sages ordained that one must wash even before partaking of ordinary bread.
28.
See Hilchot Sha'ar Avot HaTumah 8:8. See also the Rambam's Commentary to the Mishnah (Challah 1:9).
29.
Which is separated only by virtue of Rabbinic decree.
30.
The intent is not necessarily impure hands, but any hands that one has not watched carefully to make sure that they are pure. For if one touches oil with such hands, it is impure by Rabbinic decree (Hilchot Sha'ar Avot HaTuma'ah 8:8-10).
31.
For this would make the terumah impure and that is forbidden. Instead, one must wash his hands before applying oil to his body (Kessef Mishneh).
32.
For once it comes in contact with his flesh, its sacred quality departs and the fact that one's hands are impure is not significant (ibid., based on Keritot 7a).
33.
And it is forbidden for an uncircumcised person to make use of terumah, as stated in Chapter 7, Halachah 10.
34.
In his gloss to the Mishneh Torah, B'nei Yaakov notes that although this question is left unresolved by the Babylonian Talmud (Yevamot 71a), the Rambam's ruling is based on the Jerusalem Talmud where the question is resolved.
35.
Even though his Israelite grandson will come in contact with the oil and benefit from it, that is of no concern for once it touches the flesh of the priest, its holiness departs and even a non-priest may benefit from it.
36.
The Kessef Mishneh offers this interpretation in order to maintain the standard version of the Mishneh Torah. He, however, suggests that the version is in error and that the proper version is that he can attend to him.
37.
A pungent herb.
38.
Although the chilbahwill also be applied to the hair of the Israelite woman, since it was first applied to the hair of the priest's daughter, its holiness has departed and it can then be applied to the Israelite woman's hair.
39.
For this is not considered direct physical benefit, like eating.
40.
I.e., it is not normally eaten, because its taste is too sharp. If, however, it was entirely unfit for human consumption, there would be no obligation to separate terumah from it (Kessef Mishneh, see Chapter 2, Halachah 8, and Chapter 12, Halachah 7).
41.
The seeds and the juice in the melon [the Rambam's Commentary to the Mishnah (Ediot 3:3)].
42.
The tops and stems of vegetables that are cut off when preparing a vegetable for cooking (ibid.).
43.
Even though they are not fit to be eaten, since they are in contact with the food, they are considered like food (Radbaz).
44.
For they cut off only those leaves that are not at all fit to be eaten, a homeowner, by contrast, will discard even those that are slightly undesirable (Kessef Mishneh). The Rambam is apparently relying on a version of the Jerusalem Talmud (Terumot 11:4) which is different than the standard printed version of the text.
45.
For they are bitter and are not fit to be eaten (Radbaz).
46.
For usually, there is a certain amount of food attached to them.
The commentaries note that the Rambam's ruling here represents a reversal of his position in his Commentary to the Mishnah (Terumot 11:5) where he rules more leniently with regard to carob seeds.
47.
The rationale is that since it is only fit to be eaten under pressing circumstances, there is no obligation to separate terumah according to Scriptural Law. Instead, the obligation is Rabbinic in origin. It is a decree, instituted so that it not be exchanged with other produce. Since it has been discarded, it will not be exchanged. Hence, the decree was never applied in such situations.
48.
For it is no longer considered as food.
49.
For they are still fit to be eaten.
50.
If they are aged to the degree that they produce dust, they are no longer considered food and there is no prohibition against partaking of them.
51.
For the influence of the grapes is not significant at that time. The Radbaz states that this leniency applies even if the mixture has the flavor of wine.
52.
The fact that there will be some grain that is terumah is not significant.
53.
Our translation is taken from the Rambam's Commentary to the Mishnah (Terumot 11:6).
54.
Even though some oil that is terumah will be left to spoil on the ground.
55.
Even though there will be some remnants of the oil that was terumah there, we do not require him to clean the jug thoroughly (ibid.:8).
56.
The fact that he has diverted his attention from the oil is not significant; we do not suspect that other oil was added to the jug (ibid.).
57.
I.e., oil that is terumah that is ritually impure and hence, fit to be used as fuel for a lamp.
58.
The oil should be burnt for the sake of the priest and not for the sake of an Israelite. Nevertheless, since the priest derives benefit from the Israelite's acts, this is permitted.
59.
When referring to this law, the Rama (Yoreh De'ah 331:19) mentions the converse situation as well. A priest visited an Israelite and the Israelite kindled a lamp for him using impure oil that is terumah. The Israelite may allow the lamp to continue burning after the priest departs.
60.
Since the priest originally benefited from it, there is no prohibition in allowing it to continue to burn for the sake of the Israelite.
61.
I.e., even though it contains oil from terumah that is impure.
62.
The Mishneh LiMelech explains that according to the Rambam, the prohibition against an Israelite benefiting from impure oil that is terumah is Rabbinic in origin. Our Sages did not impose their decree in a situation where a Jew would be forced to walk in the dark. Because of the danger involved, the Israelite is entitled to do this even without the permission of the priest (Kessef Mishneh).
63.
Since the priest is deriving benefit from the oil, it may be kindled without asking him. And since he is deriving benefit from it, the Israelite may also derive benefit.
The Radbaz emphasizes that this applies only when the priest does not object. If, however, he specifically lodges an objection, it is forbidden.
64.
In all these instances, it is a mitzvah that benefits people at large to kindle the light and our Sages did not institute their decrees when doing so would impede the performance of such a mitzvah.
65.
The rationale is that he is performing a mitzvah. Since mitzvot were not given for our personal satisfaction (Rosh HaShanah 28a), he is not considered to be deriving personal benefit from kindling the Chanukah lamp. Nevertheless, if he has other oil, it is preferable for him to use that rather than impure terumah oil.
66.
A priest must explicitly give permission for the oil to be kindled there [the Rambam's Commentary to the Mishnah (Terumot 11:10)]. In contrast to the previous instances, the priest's permission is necessary in this situation, because only one individual - not people at large - are benefiting from the light (Radbaz, Kessef Mishneh).
67.
Since she is married to a priest, she is permitted to benefit from the kindling of this oil. And thus, all the laws mentioned above with regard to a priest, also apply with regard to her.
68.
For this is also considered as a mitzvah that benefits people at large.
69.
The garments worn by people at a wedding celebration are very clean and they will not want to soil them with oil that was used for a lamp [the Rambam's Commentary to the Mishnah (Terumot 11:10)].
70.
They will be too preoccupied with their mourning to consider anything else (ibid.).
71.
And thus destroy what he sowed (ibid. 9:1). This will be beneficial because he will be able to sow a new crop of ordinary produce instead.
72.
This will cause him to suffer a loss, for as the Rambam states in the following halachah, the produce of such a field may not be eaten by non-priests. Thus he will not be able to sell it at the price of ordinary produce. And yet he will have to till his land just as it was ordinary produce.
73.
For at this point, the crop is already considered significant (see Hilchot Ma'aser 2:3-5). Thus destroying it would be similar to destroying terumah which is forbidden.
74.
And destroy it, so that he will not make use of it.
75.
We fear that he will interpret the prohibition as applying only to using the flax seeds as food and not to using the plant's fibers for other purposes.
76.
Hence all the agricultural obligations that are incumbent on ordinary produce are incumbent upon it, as stated in Halachah 27. Although Terumot 9:4 states that produce which grows from terumah is terumah, the intent is that it is forbidden to non-priests. This was one of the decrees enacted by our Sages on the day the students of the School of Shammai outnumbered those of the School of Hillel [the Rambam's Commentary to the Mishnah (Terumot 9:4), based on Shabbat 1:3].
77.
I.e., it does possess the sacred quality that characterizes terumah.
78.
When one hands are in a state of impurity, because of touching food that is ritually impure, as a result of a Rabbinic decree. It is not necessary to wash one's hands before partaking of such produce.
79.
To be purified from ritual impurity, a person must immerse himself and then wait until nightfall that day. The immersion itself is not sufficient to bring one to a state of ritual purity.
80.
They may even be eaten by non-priests.
81.
Plants like onions or garlic (Terumot 9:4) that grow from an existing bulb. Although that bulb is produce grown from terumah, since it is forbidden only according to Rabbinic Law, when it is planted again and new produce grows from it, the Rabbinic prohibition can be nullified.
82.
I.e., a simple majority is sufficient. We do not require 60 times its substance.
83.
The Ra'avad differs with the Rambam's ruling, stating that if the seed does not decompose, even the second generation produce that grows is forbidden. He supports his ruling based on Terumot 9:4 which makes such statements with regard to tevel, produce from which the terumot and tithes have not been separated. The Radbaz and the Kessef Mishneh, however, support the Rambam's position.
84.
Since such terumah is forbidden only by Rabbinic decree and it is not a common matter, our Sages did not enforce their decree with regard to it.
85.
Even though the produce which is terumah is mixed with less than 100 times its volume and thus it is not nullified (see ch. 13), if the mixture is planted, the produce that grows is permitted to all.
86.
This is referring to a situation similar to those described in Chapter 3, Halachah 6, when originally, the person gave less than the required amount of terumah and hence was required to separate terumah again. The second separation is considered as terumah only because of Rabbinic decree and produce which grows from it is permitted.
87.
Since the seeds themselves are not edible, they are not considered as terumah (although the vegetables themselves are). And since they are not considered as terumah, the produce that grows from them is also not considered as terumah.
88.
Since flaxseed is usually not eaten, the requirement to separate terumah is only Rabbinic in origin. Hence, when the terumah from flaxseed is sown, it is permitted (Radbaz). The Ra'avad, however, differs concerning this and the previous instance and maintains that produce that grows from this type of terumah is not permitted.
89.
Even by priests. Instead, it must be burnt, as was required of the seeds from which it grew [the Rambam's Commentary to the Mishnah (Terumot 9:7)].
90.
By a priest. It is permitted because planting it purified it from impurity. It is not permitted to an Israelite, however, because it is still the first generation of offspring from terumah and not the second (Ra'avad, as explained by Radbaz and Kessef Mishneh).
91.
This obligates that terumah and tithes be separated from the produce as stated in Hilchot Ma'aser 3:13.
92.
Before terumah was separated from that grain heap.
93.
The Rambam's words require some qualification. Certainly, the fact that the stalk is replanted does not cause the categorization as tevel to be released, as evident from Hilchot Ma'aser 6:6. The question here is whether the designation as terumah remains or not.
94.
The fact that it was replanted does not change its own status.
95.
To eat in this manner.
96.
Which is less than the price of ordinary produce. This is necessary, because as stated in Halachah 21, it is forbidden for an Israelite to partake of such produce.
97.
It is, however, forbidden to sell the second tithe. Instead, this produce must be given to the priests (Radbaz).
98.
I.e., if the animal partakes of the produce, the owner will be benefiting from produce grown from terumah. And if he muzzles the animal to prevent it from doing so, he will be violating the prohibition (Deuteronomy 25:4): "Do not muzzle an ox while it is threshing."
Terumot - Chapter 12
1
It is forbidden to cause the terumah of Eretz Yisrael to contract ritual impurity,1 as [is the rule with regard to] other sacred articles.2 One should not bring it to a state of ritual impurity,3 nor should one spoil it. Instead, he should partake of pure [terumah] and kindle impure terumah.
It is permitted to cause terumah from the Diaspora to become impure, even with impurity mandated by Scriptural Law. Although it is only ritually impure4 because of the impurity stemming from the Diaspora which is a Rabbinic decree,5 [this leniency is granted] because the obligation to separate [such terumah] is also of Rabbinic origin. For this reason, a woman may separate challah6while in the niddah state in the Diaspora, for she is cautioned only against eating it, not against touching it, as we explained.
א
אסור לטמא את התרומה של ארץ ישראל כשאר הקדשים ולא יביאנה לידי טומאה ולא יפסידנה אלא אוכל הטהורה ומדליק הטמאה ומותר לטמא תרומת חוצה לארץ בטמאות של תורה ואף על פי שאינה טמאה אלא בארץ העמים שהיא מדבריהם מפני שעיקר חיובה מדבריהם לפיכך נדה קוצה לה חלה בחוצה לארץ שאינה מוזהרת אלא לאכלה לא ליגע בה כמו שביארנו:
2
If a doubt arose whether terumah became impure, it should not be eaten,7 nor should it be burnt.8 Instead, one should place it aside until it becomes definitely impure, [at which time,] it should be burnt. There are situations in which doubt has arisen that mandate that terumah should be burnt as will be explained with regard to [the laws of] ritual purity and impurity.9
ב
תרומה שנטמאת בספק לא אוכלים ולא שורפין אלא תהיה מונחת עד שתטמא טומאה ודאית ותשרף ויש שם ספיקות ששורפין עליהן את התרומה כמו שיתבאר בענין טומאה וטהרה:
3
When a question arises whether a jug of wine has become ritually impure, one should not do anything with it. One should not move it from its place, nor reveal it. Instead, he should leave it in its place until it definitely becomes impure and must be burnt.10We are not concerned that perhaps it will be eaten.
ג
חבית של תרומה שנולד לה ספק טומאה ה"ז לא יחדש בה דבר לא יזיזנה ממקומה ולא יגלנה אלא יניחנה עד שתטמא ודאי ותשרף ואין חוששין שמא תאכל:
4
[The following rules apply when] a jug [of wine that is terumah which is pure] is broken in an upper vat and the lower vat [contains ordinary wine that is] impure.11 If it is possible for a person to save a revi'it of wine in a state of purity,12 he should do so.13 If not, he should save [the wine] with his hands without washing them even though he imparts ritual impurity [to the terumah],14 as will be explained [in the laws pertaining to] ritual purity.15
ד
חבית שנשברה בגת העליונה והתחתונה טמאה אם יכול להציל ממנה רביעית בטהרה יציל ואם לאו יציל בידיו בלא נט"י ואע"פ שהוא מטמאה כמו שיתבאר בענין טהרות:
5
When does the above apply? To a jug of wine, [and then] provided that the contents of the lower vat are less than 100 times the amount [that falls in], in which instance, the terumah wine will mix with the ordinary wine and everything will be disqualified.16If, however, the lower vat contained 100 times the amount of the jug and thus [the wine that descends] will be nullified because [the mixture] is 101 times the original17 or the jug contains oil, he should allow it to descend and become impure instead of making it impure with his own hands. [The rationale is that] the entire quantity is fit to use as fuel and there will be no great loss.18
Similarly, if a jug of oil is spilling,19 if it is possible for one to save a revi'it of oil in a state of purity, he should do so. If not, he should save it while ritually impure.20 Since the jug is broken, he is not adjured against saving it in a state of ritual impurity, because he is agitated.21
ה
בד"א בחבית של יין והוא שיהיה בגת התחתונה פחות ממאה שהרי ידמע הכל ויפסל אבל אם היה בתחתונה מאה בזו החבית שהרי היא עולה באחת ומאה או שהיתה חבית של שמן תרד ותטמא ואל יטמאנה בידיו שהרי הכל ראוי להדלקה ואין שם הפסד מרובה וכן חבית שמן שנשפכה אם יכול להציל רביעית בטהרה יציל ואם לאו יציל בטומאה שכיון שנשברה החבית אינו מוזהר שלא להציל בטומאה מפני שהוא בהול:
6
[The following laws apply when] one was traveling from place to place, carrying loaves that are terumah, and a gentile tells him: "Give me one of them. If not, I will touch all of them and make them ritually impure."22 He should place one of them on a rock,23but he should not place it in his hand so that he will not be a direct cause of the terumah becoming ritually impure.
ו
היה עובר ממקום למקום ובידו ככרות של תרומה אמר לו הנכרי תן לי אחת מהן ואם לאו הריני נוגע בכולן ומטמאן יניח לפניו אחת על הסלע ואל יתננה לתוך ידו כדי שלא יטמא התרומה בידים:
7
[The following laws apply with regard to] chilbah and vetch that are terumah. Since they are not fit for human consumption,24 it is permitted to carry out all the actions [connected with their preparation] in a state of ritual impurity. One must be careful only when placing them in the water to soak. For if one placed them in the water to soak while ritually impure, one will have made them ritually impure directly.25 Once one has soaked them, however, one need not be concerned with ritual impurity at the time one crushes the vetch26 or when one feeds them to an animal. For this reason, one may give chilbah and vetch that are terumah to a priest who is a common person.27
ז
התלתן והכרשינין של תרומה הואיל ואינו מאכל אדם ה"ז מותר לעשות כל מעשיהן בטומאה ואינו נזהר אלא בעת שרייתן במים שאם שרה אותם בטומאה הרי טימא אותם בידים אבל אחר השרייה אינו נזהר לא בעת ששף הכרשינין ולא בעת שמאכילן לבהמה לפיכך נותנין תרומת תלתן וכרשינין לכהן עם הארץ:
8
We do not entrust terumah to a priest who is an unlearned person, because he is easygoing about it and may partake of it.28 We may, however, entrust [terumah] to an unlearned Israelite if it is stored in an earthenware container sealed with a wrapper,29provided it is not produce that is already made fit to contract ritual impurity. [This is] a decree lest it be moved by his wife while she is in the nidah state.30
ח
אין מפקידין תרומה אצל כהן עם הארץ מפני שלבו גס בה לאכלה אבל מפקידין אותו אצל ישראל עם הארץ בכלי חרש המוקף צמיד פתיל ובלבד שלא יהיו פירות מוכשרין גזירה שלא תסיטם אשתו נדה:
9
We do not separate terumah from olives in a state of ritual purity for an unlearned person.31 We may, however, prepare ordinary olives for him in a state of ritual purity.32 [This leniency was granted] so that the operator of the vat could earn his livelihood.33
How should this process be carried out?34 He should separate an amount of produce sufficient for terumah and place it in a utensil that cannot contract ritual impurity, e.g., a stone utensil. When the unlearned person comes to take the ordinary produce and the terumah, we tell him: "Be careful not to touch the terumah.35Otherwise, the produce will become tevel again."36
ט
אין עושין לעם הארץ תרומת זיתיו בטהרה אבל עושין לו זיתי חולין בטהרה משום כדי חייו של בדד (לבד) וכיצד עושה נוטל כדי התרומה ומניחה בכלי שאינו מקבל טומאה כגון כלי אבנים וכשיבוא עם הארץ ליטול החולין והתרומה אומרין לו הזהר שמא תגע בתרומה שלא תחזור לטבלה:
10
When an Israelite performs the tasks associated with the preparation of his produce while ritually impure, we should not harvest grapes with him. Needless to say, we should not tread the grapes with him,37 because the terumah will be made ritually impure.38 One may, however, carry barrels to39 and from the vat for him.40
י
ישראל שעושה פירותיו בטומאה אין בוצרין עמו ואין צריך לומר שאין דורכין עמו מפני התרומה שתעשה בטומאה אבל מוליכין עמו חביות לגת ומביאין מן הגת:
11
When olives and grapes have become ritually impure, we may squeeze them and separate terumah [from the oil or wine].41 If [grapes or the olives] became impure after they themselves were designated as terumah, they should be squeezed [using] less than an egg-sized portion at a time.42 In such an instance, the liquid that flows from them is permitted to be drunk by the priests. Indeed, it would be fit to be used for libations on the altar. [The rationale is that] the liquid is considered as set aside within the fruit.43 The reason that [our Sages] spoke of less than an egg-sized portion44 is that this is a decree lest one use more than an egg-sized portion and the liquid become impure because of [contact with] the egg-sized portion.45
If the produce was impure to the third degree, one may tread upon it in the vat and the liquid produced from it can be used for pure terumah.46 [The rationale is that] ritual impurity of the third degree does not bring about ritual impurity of the fourth degree with regard to terumah, as will be explained with regard to the concept of ritual purity.47
יא
זיתים וענבים שנטמאו סוחטן ועושה אותן תרומה ואם נטמאו אחר שנעשו תרומה וסוחטן פחות פחות מכביצה הרי המשקה היוצא מהן מותר בשתייה לכהנים ואפילו לנסכים היה ראוי שהמשקה כאילו הוא מופקד בתוך האוכל ולא אמרו פחות פחות מכביצה אלא גזירה שמא יעשה יותר מכביצה ונמצא המשקה מתטמא בכביצה ואם היו פירות אלו שלישי לטומאה דורכן בגת ובבית הבד והמשקה תרומה טהורה שאין שלישי עושה רביעי בתרומה כמו שיתבאר בענין טהרות:
12
When a loaf of bread that is terumah becomes impure, it should be discarded among the firewood48 until one uses it for fuel. Similarly, if oil [that is terumah] becomes impure, it should be placed in a repugnant container until it is used as fuel so that it will not create a stumbling block for others, [lest] they partake of it.
יב
פת תרומה שנטמאת משליכה לבין העצים עד שישרפנה וכן שמן שנטמא נותנו בכלי מאוס עד שידליק כדי שלא יהיה תקלה לאחרים ויאכלוהו וחיטים שנטמאו שולקן ומניחן בכלי מאוס כדי שלא יהיו ראויין לאכילה ואחר כך יסיק בהן תנור וכירים ומשקין שאין ראויין להדלקה שנטמאו כגון היין קוברין אותן:
13
When wine that is terumah is left uncovered, since it is forbidden to drink it,51 it should be poured out. Similarly, figs, grapes, marrow, squash, watermelon, and cucumbers that are terumah that were discovered to be perforated are forbidden to be eaten because of the mortal danger involved.52 What should be done with them? They should be discarded in the sea or buried.
יג
יין תרומה שנתגלה הואיל ואסור בשתייה ישפך וכן תאנים וענבים וקישואים ודילועין ואבטיחין ומלפפונות של תרומה שנמצאו מנוקרות הרי אלו אסורין באכילה מפני סכנת נפשות מה יעשה בהן ישליך לים או יקברו:
14
יד
עיסה שנילושה במים מגולים אף על פי שהוא תרומה תשרף:
15
It is forbidden for a priest to take terumah or any other of the presents given to him until they were separated by the owners [of the produce], as [implied by the verses, Numbers 18:12]: "The first [of the produce] which they will give to God I have given to you" and [ibid.:19]: "...that the children of Israel will offer up to God are given to you." [Implied is that] the children of Israel must offer it up and then [the priests] can acquire it.
[The priests] should not take [these presents] after they have been set aside except with the knowledge of the owners. For the owners have the right to give them to any priest that they desire, as [ibid. 5:10] states: "A person's sacraments will belong to him."55[Nevertheless,] if [a priest]56 takes them without the owner's knowledge, he acquires them. For all that belongs to the owner is the right to apportion them and that right is not financially significant.
טו
אסור לכהן ליטול תרומה או שאר מתנות שלו עד שיפרישו אותם הבעלים שנאמר ראשיתם אשר יתנו ליי' לך נתתים ונאמר אשר ירימו בני ישראל ליי' נתתי לך עד שירימו ואח"כ יזכה בהם ולא יטלם אחר שהורמו אלא מדעת בעלים שהרי הם של בעלים ליתנן לכל כהן שירצו שנאמר ואיש את קדשיו לו יהיו ואם לקח שלא מדעת בעלים זכה בהן שאין לבעלים מהן אלא טובת הנאה וטובת הנאה אינה ממון:
16
When terumah was given to a priest and he found other entities in it, it is forbidden for him [to take them]. This is comparable to theft, for perhaps other people placed them [in the terumah] to take them [afterwards].57
טז
כהן שנתנו לו תרומה ומצא בה דברים אחרים הרי אלו אסורים משום גזל שמא אחרים הניחום שם עד שיטלום:
17
An Israelite is not required to trouble himself with terumah and bring it from the granary until a city or from a desert until a settled area. Instead, the priests should go out to the granaries and the Israelites should give them their portions there. If they did not go out [to collect the terumah, the owner] should separate it and leave it in the granary. Our Sages ordained that if there are beasts or animals who would eat it there and it is not protected from them, [the owner] should take the trouble of dealing with it and bringing it to the city. He may collect a wage for bringing it [to the city] from the priest. [This is done,] because if he separated it and left it for the animals and beasts, God's name would be desecrated.58
יז
אין ישראל חייבין להטפל בתרומה ולהביאה מן הגורן לעיר ומן המדבר לישוב אלא כהנים יוצאין לגרנות וישראל נותנים להם חלקן שם ואם לא יצאו ה"ז מפריש ומניחה בגורן ואם היתה חיה או בהמה אוכלתה שם ואינה משתמרת שם מהם התקינו חכמים שיטפל בה ויביאנה לעיר ויטול שכר הבאתה מכהן שאם הפרישה והניחה לבהמה ולחיה ה"ז חילול השם:
18
It is forbidden for the priests and the Levites59 to assist [farmers] in the granaries in order to receive the agricultural presents given them.60 Whoever renders such assistance desecrates the holiness of God's name. Concerning such people is applied [the malediction, Malachi 2:8]: "You have defiled the covenant of Levi." It is forbidden for an Israelite to allow [a priest] to help him. Instead, he should grant them their portion with honor.
יח
אסור לכהנים ולוים לסייע בבית הגרנות כדי ליטול מתנותיהן וכל המסייע חילל קדש השם ועליהם נאמר שחתם ברית הלוי ואסור לישראל להניחו שיסייעהו אלא נותן להם חלקן בכבוד:
19
When a person gives terumah to a priest on the condition that he returns it,61 he has fulfilled his obligation to give.62 It is, however, forbidden to do so, for [the priest] is considered like one who helps in the granaries.63 Similarly, it is forbidden for [the priests] to seize the terumot and the tithes. It is even forbidden for them to make a verbal request for them. Instead, they should take them with honor, for they are eating and drinking from the table of God.64 These presents are given to Him and He apportioned them to them, as [Numbers 18:8] states: "Behold I have given to you the safeguard of My terumah."65
יט
נתן תרומה לכהן ע"מ להחזירה יצא ידי נתינה ואסור לעשות כן מפני שנמצא כמסייע בבית הגרנות וכן אסור להן שיחטפו תרומות ומעשרות ואפילו לשאול חלקן בפיהן אסור אלא נוטלין בכבוד שעל שלחן המקום הם אוכלין ועל שלחנו הם שותים ומתנות אלו לה' הם והוא זיכה להן שנאמר ואני נתתי לך את משמרת תרומותי:
20
A person should not give terumah to the watchman of his vat, nor a firstborn animal to the watchman of his flock, nor the presents [given when an animal is slaughtered]66 to the shepherd of his animals. If he gave them [to these individuals], he desecrated [their honor] unless he gave them their wages for watching first.67
כ
לא יתן אדם תרומה לשומר גתו ולא בכור לשומר עדרו ולא מתנות לרועה בהמתו ואם נתן חילל אלא א"כ נתן להם שכר שמירתן תחילה ורשאי ישראל לומר לישראל אחר הא לך סלע זו ותן תרומה או בכור או שאר מתנות לפלוני הכהן בן בתי או בן אחותי וכל כיוצא בזה:
21
When does the above apply? When the owner desired to give [the presents] to one of two priests or [tithes] to one of two Levites gratis and his colleague told him: "Here is this and give to that one." If, however, an owner told a priest or a Levite: "Here is this portion. [Give me something in exchange] for my privilege to give it to whom I want," this is forbidden.71 Similarly, it is forbidden to sell terumah as merchandise even though he purchases it from a priest and sells it to a priest.72
כא
במה דברים אמורים כשהיו הבעלים רוצים ליתן אותם לאחד משני כהנים אלו או לאחד משני לויים אלו בחנם ואמר לו חבירו הא לך ותן לזה אבל הבעלים שאמרו לכהן או ללוי הא לך חלק זה בטובת הנאה ה"ז אסור וכן אסור לעשות סחורה בתרומות אף ע"פ שהוא לוקח מכהן ומוכר לכהן:
22
There are ten individuals to whom terumah is not given in the granaries even though they may partake of it or grant others the right to partake of it:73
a deaf-mute, an intellectually or emotionally unstable person, or a child who does not know how to spread out his hands to recite the priestly blessing,74 these [are not given terumah], because they lack sufficient knowledge;
a servant, lest passersby in the field [see him taking terumah] and give testimony that he is a priest;
an uncircumcised person and a ritually impure person,77 because they are abhorrent;
a woman [married to a priest], lest she be divorced78 and [to prevent her from] entering into seclusion [with someone in the granary];79 and
a person who marries a woman who is not appropriate for him;80 he was penalized in that [terumah] would not be allocated to him in the granaries until he divorces her.
In all the above instances, [terumah] may be sent to their homes and allocated to them as is the law regarding other sacramental foods dependent on the boundaries [of Eretz Yisrael] with the exception of a person who marries a woman who is not appropriate for him, an uncircumcised person81 and a ritually impure person, to whom [terumah] is not sent at all.
כב
עשרה אין חולקין להן תרומה בבית הגרנות אע"פ שהן אוכלין אותה או מאכילין אותה ואלו הן:
החרש והשוטה והקטן שאין בו דעת לפרוש חוקו מפני שאין באלו דעת והטומטום והאנדרוגינוס מפני שהן בריה בפני עצמן והעבד שמא יראוהו העוברים בשדה ויעידו עליו שהוא כהן והערל והטמא מפני שהן מאוסין והאשה שמא תתגרש ומפני הייחוד והנושא אשה שאינה הוגנת לו קנסו אותו שלא יחלוק בבית הגרנות עד שיגרשנה וכולן משלחין להן לבתיהן וחולקין להן כשאר קדשי הגבול חוץ מן הנושא אשה שאינה הוגנת לו והטמא והערל שאין משלחין להן כלל:
FOOTNOTES
1.
I.e., to cause it to contract ritual impurity directly.
2.
See Hilchot Pesulei HaMukdashim 18:2. The Sefer Mitzvot Gadol considers this as one of the 613 mitzvot. The Rambam does not, however.
3.
To bring about a situation where it is likely that the terumah will contract impurity.
4.
One might still think that causing it to become impure would be forbidden, because although it is impure by Rabbinic decree, it is not impure according to Scriptural Law, and it is forbidden to spread ritual impurity.
5.
As the Rambam states in Hilchot Tumat Meit 11:1-2, our Sages decreed that everyone living in the Diaspora is considered as if he became impure because of contact with a human corpse. Now impurity of Rabbinic origin is less severe than impurity of Scriptural origin. Nevertheless, since the obligation to separate this terumah is only Rabbinic in origin, our Sages did not forbid making it incur Scriptural impurity.
6.
Which is bound by the same rules as terumah.
7.
Lest it have become impure and it is forbidden to partake of impure terumah.
8.
Lest it not be impure and the person would be destroying terumah unnecessarily.
9.
See Hilchot Sha'ar Avot HaTumah 13:13.
10.
The Rambam is ruling according to the opinion of Rabban Gamliel in Terumot 8:8. Other opinions in the mishnah maintain that the terumah should be protected that it does not become impure and still others maintain that it should be left in a place where it is likely to become impure so that we will not have to wait for the mandate to destroy it.
11.
And thus we are concerned that the pure terumah will flow into the vat of impure wine. In such a situation, an ordinary person will not be able to partake of it, because of the terumah that has become mixed with it. And a priest will not be able to partake of it, because the wine that is terumah has become impure. Thus it will not be useful at all.
12.
When both his hands and the articles he uses are ritually pure [the Rambam's Commentary to the Mishnah (Terumot 8:10)].
13.
Even though by doing so, he will cause the wine which is terumah to mix with the impure wine and thus the entire mixture will become unfit for use. It is, nevertheless, desirable for him to do this, because in this way, he will be saving at least a revi'it of wine that is pure terumah.
14.
Even though he will make the wine ritually impure in this manner, it will become ritually impure anyway. (Moreover, the ritual impurity that he will impart to it will be only Rabbinic in origin; see also the notes to the following halachah.) And in this way, he will prevent the terumah from mixing with the ordinary produce and disqualifying it.
15.
See Hilchot Sha'ar Avot HaTumah 8:8,10; 9:5.
16.
For, as stated above, an ordinary person will not be able to partake of it because of the terumah and even a priest will not be able to partake of it because the terumah will have become impure.
17.
See Chapter 13, Halachah 1.
18.
I.e., even though the oil that is terumah becomes impure and mixed with the contents of the lower vat, the person will not suffer the loss of the entire mixture, because it can be used as fuel.
19.
To the earth and thus will be spoiled entirely.
20.
From a comparison to the wording used in Halachah 4, the Or Sameach rules that with regard to wine, one is permitted to save the wine only if merely his hands are ritually impure. If his entire person is ritually impure, he is forbidden to do so. In this instance, by contrast, the person may save the oil even if his person is ritually impure.
The difference between the two instances can be explained as follows. With regard to wine, what the person is doing is saving the ordinary wine, not the terumah, because there is no use for impure wine. Hence, he is permitted to do so only if he does not impart ritual impurity of Scriptural origin to the terumah. With regard to the oil, he is saving the oil that is terumah - for impure oil can be used as fuel. Hence, he is allowed to do so even if he will be making it ritually impure.
21.
Over the possible loss of his money.
22.
For according to Rabbinic decree, a gentile is considered as ritually impure and can convey that impurity to other objects. See Hilchot Tumat Meit 1:13-14.
23.
So that the gentile can take it. If one of the loaves is ritually impure, he should leave that loaf for the gentile.
24.
Under ordinary circumstances. Nevertheless, they are eaten by humans from time to time. Otherwise, there would be no obligation to separate terumah from them. See Chapter 2, Halachah 8, and Chapter 11, Halachah 9.
25.
And that is forbidden. Even though the person will be causing the produce to contract ritual impurity later, in his Commentary to the Mishnah (Ma'aser Sheni 2:3), the Rambam explains that this stage of preparation is singled out because it is when the produce comes in contact with the water that it becomes fit to contract ritual impurity.
26.
To remove their coatings.
27.
As stated in Chapter 6, Halachah 2, it is forbidden to give terumah that is ritually pure to a priest who is a common person, for we fear that he will be ritually impure and yet will not be aware of his state. In this instance, however, there is no difficulty for we are not concerned with this terumah becoming ritually impure.
The Kessef Mishneh notes that this ruling is a minority opinion in the Mishnah (Challah 4:9) and the majority of the Sages rule that it is forbidden to give such terumah to an unlearned priest. Why then, he asks, does the Rambam accept the minority view. (Significantly, in his own Commentary to the Mishnah, the Rambam states that the majority opinion is accepted.)
28.
I.e., he knows that he is a priest and that terumah should be eaten by priests. He does not consider himself impure and does not understand why he should not be allowed to partake of the terumah. Even if it is sealed with a wrapper, we fear that he will break open the wrapper and partake of the terumah (Radbaz).
29.
Since it is sealed closed, the Israelite will realize that there are questions of ritual purity involved and will not dare to touch it.
30.
A woman in such a state can cause an article to become impure by moving it even though she does not touch it. See Hilchot Mitamei Mishkav UMoshav 8:2-3. Nevertheless, both the Ra'avad and the Kessef Mishneh question the Rambam's ruling, for seemingly, since the produce has not become fit to contract ritual impurity, why would the woman's moving it cause the produce to contract impurity?
31.
Quite often the owner of the produce would be an unlearned person whom we assume is not precise in his observance of the laws of ritual purity. Nevertheless, he would often employ workers or hire a vat owner who was precise in his observance so that his produce would comply with the laws of ritual purity. The first clause is speaking about a situation where the owner of the produce had already put olives in the press and squeezed the oil from them before asking the person precise in his observance to separate terumah. Since the olives became subject to contract ritual impurity because of the oil, we assume that they became ritually impure through contact with an impure person. Hence, if the person who was precise in his observance would separate terumah, there is a probability that it is impure, but people will think that it is pure, because of the reputation of the person who is precise in his observance. Hence, he is forbidden to separate terumah from it.
32.
I.e., a person who is precise in his observance may perform the entire process, crushing the olives for their oil and separating terumah .
33.
I.e., since the owner of the produce is not precise in his observance of ritual purity, it would be preferable not to separate terumah for him under any circumstances. Nevertheless, leniency was granted so that the owner of the vat could earn his livelihood.
34.
I.e., after preparing the oil and separating the terumah, what precautions should he take that the owner of the produce does not cause the terumah to contract ritual impurity?
35.
I.e., he is permitted to touch the utensil, but not the terumah itself.
36.
Although this is not true, he is given this warning so that he will be careful not to touch the terumah. We are confident that he will heed the warning, because even the unlearned people were careful in the observance of the prohibition against partaking of tevel (see Hilchot Ma'aser 9:1).
37.
In the first instance, the grapes being picked are considered fit to contract ritual impurity only by Rabbinic decree (Hilchot Tumat Ochalin 11:1). In the second instance, the wine is already starting to flow and the impurity is of Scriptural origin. Hence, the Rambam uses the expression: "Needless to say."
38.
I.e., the wine will be ritually impure, and thus the terumah separated from it will be ritually impure and of no value. Hence, performing these tasks is forbidden, because one is aiding a Jew in the performance of a transgression. For it is forbidden to cause produce from which terumah has not been separated to become impure [Avodah Zarah 55a; the Rambam's Commentary to the Mishnah (Avodah Zarah 4:9)].
39.
For these barrels are empty.
40.
For the wine has already been rendered impure.
41.
I.e., and the wine or oil is considered as ritually pure. The Kessef Mishneh explains that we are speaking about a situation in which the olives or grapes had become impure with a person who himself had come in contact with a source of ritual impurity. Thus the grapes and olives are considered as ritually impure to the second degree. Making the grapes and the olives impure does not make the wine and the oil impure, because something that is impure to the second degree does not convey impurity to ordinary produce (see Hilchot Sha'ar Avot HaTumah 11:2). Hence once this wine and oil has been squeezed out, terumah that is ritually pure can be separated from it. The Radbaz emphasizes that in this instance as well, we are speaking about using less than an egg-sized portion of produce at a time as will be explained.
42.
Hilchot Tumat Ochalin 9:2 explains that as long as the impure produce is less than an egg-sized portion, the fact that it comes in contact with the liquids is not significant.
43.
Thus touching the fruit is not considered as touching the liquids (ibid.).
44.
And not an egg-sized portion itself.
45.
For with regard to terumah, impurity of the second degree can impart impurity of the third degree (Hilchot Sha'ar Avot HaTumah 11:3).
46.
Even though it came into contact with the olives or grapes that were impure.
47.
Hilchot Sha'ar Avot HaTumah, loc. cit.:2
48.
I.e., if it is placed in the woodpile, people will not regard it as food and they will not partake of it. The point of this entire halachah is to emphasize appropriate safeguards so that people will not partake of impure terumah. Needless to say, it is desirable to burn the impure terumah immediately. The point of this halachah is to provide guidelines should one desire to save it to use as fuel.
49.
So that they will no longer be fit to be used to make flour.
50.
The Kessef Mishneh notes that wine that is terumah that became impure could also be used for its fragrance. Nevertheless, our Sages did not desire that such wine be set aside for this purpose, lest one partake of it unknowingly.
51.
Lest a poisonous snake have drank from the wine and deposited its venom there [the Rambam's Commentary to the Mishnah (Terumot 8:4); see also Hilchot Rotzeach UShemirat Nefesh 11:7-8)].
52.
Here also we fear that the produce was perforated by a poisonous snake who deposited its venom there (ibid. 12:2).
53.
And is thus forbidden for the reason mentioned in the notes to the previous halachah (ibid. 11:15).
54.
Even though one will be wasting terumah, we show concern for the danger that could be involved.
55.
I.e., though he may not make use of them, the right to give them away is his.
56.
The Radbaz states that this applies even to an unlearned priest. Although terumah should not be given to such a priest lest he cause it to become impure, if he takes it, we do not expropriate it from him.
57.
I.e., we suspect that a person understood that the terumah was set aside, not to be used, and deposited other articles there for safekeeping.
58.
For terumah is referred to as "sanctified," allowing it to be destroyed in this manner desecrates God's name (Radbaz).
59.
To whom the tithes are given.
60.
This applies to the presents required by Scriptural Law. They may, however, render assistance in order to receive those mandated by Rabbinic Law (Hilchot Bikkurim 5:13).
61.
And then the terumah would belong to the Israelite who - although he could not partake of it - could sell it to a priest.
62.
For such a present is a valid transfer of property. See Hilchot Lulav 8:10; Hilchot Zechiyah UMatanah 3:9.
63.
I.e., he is performing a favor for the owner in return for his terumah.
64.
Since the presents are God's, as it were, they should be treated with honor.
65.
I.e., the verse implies that terumah belongs to God and that He grants it to the priests.
66.
See Hilchot Bikkurim, ch. 9.
67.
If he gives them the presents first, it would appear that he is bargaining with them to reduce their wages. This would be similar to a priest assisting in the granary which is forbidden.
68.
The Radbaz emphasizes that such statements may be made only by an Israelite. A priest is forbidden to do so, for this is similar to helping in the granaries.
69.
A silver coin of the Talmudic period.
70.
Since the owner has the right to do what he wants with the presents, he is permitted to receive gifts for them as well.
71.
For such an arrangement looks like the person is selling the terumah.
72.
For it was granted to the priests for consumption and not for commercial purposes.
73.
I.e., their wives and servants may partake of it.
74.
Our translation is taken from the Kessef Mishneh. Although Hilchot Tefilah 15:4 states that a priest should not bless the people until he is old enough to grow a beard, that can be interpreted as meaning that he should not bless the people alone. With other priests, however, he may bless them.
75.
A person with a massive of flesh covering his sexual organs that prevents his gender from being known.
76.
A person with both masculine and feminine sexual organs.
77.
They are forbidden to partake of terumah, but they could be taking for their wives, children, or servants.
78.
And thus become forbidden to partake of terumah.
79.
For these are not places frequented by multitudes of people. Yevamot 99b mentions these two rationales as separate views. The Rambam, however, does not see them as mutually exclusive and combines them both.
80.
Rashi (Yevamot, loc. cit.) interprets this as meaning a woman whom the priest is forbidden to marry.
81.
The Kessef Mishneh notes that Yevamot, loc. cit., does not place an uncircumcised person in this category if his failure to circumcise himself comes as a result of forces beyond his control, e.g., his brothers died because of circumcision. He suggests that perhaps the Rambam had a different version of that passage.
• Tuesday, 2 Adar, 5777 · 28 February 2017
• "Today's Day"
• Sunday, 2 Adar I, 5703
Torah lessons: Chumash: T'ruma, first parsha with Rashi.
Tehillim: 10-17.
Tanya: Ch. 27. Should the (p. 115)...positive precepts. (p. 117).
Rabeinu Haggadol1 the Alter Rebbe, set forth a program for Chassidim of striving (avoda) with the mind and seeking truth, to critically examine one's every move to be certain it conforms strictly with truth2 and comes through avoda, effort.
This avoda does not imply - as some think, altogether erroneously - that one must pulverize mountains and shatter boulders, turn the world upside down. The absolute truth is that any avoda, any act, whatever it may be, is perfectly satisfactory when performed with true kavana, intent: A b'racha pronounced with kavana; a word of davening as it should be, with a prepared heart and an awareness of "before Whom you stand"; a passage in Chumash said with an awareness that it is the word of G-d; a verse of Tehillim; a beneficent trait of character expressed in befriending another with affection and love.
The truth of the matter is, that to achieve this calls for great and intense effort, meaning simply to study a great deal of Torah and to comprehend it - each according to his ability - and then G-d will help him be what truth demands.
• Tuesday, Adar Sheini 2, 5703
Torah lessons: Chumash: P'kudei, Shlishi with Rashi.
Tehillim: 10-17.
Tanya: And if G-d (p. 155)...will be explained later. (p. 155).
A b'racha must have a hold in something,1 just as rain benefits only the plowed and sown field, and early and later heavy rains benefit the crops of field or vine. But a waste field, unplowed and unsown, will benefit from neither soft rain, nor the early or later heavy rains.
FOOTNOTES
1.A blessing has no effect in a vacuum.
• Daily Thought:
Don't Wait to Be Asked
There are those students who come to you and ask for guidance. And there are others who sit quietly and do not ask.
Don’t assume that those who are need of guidance are the ones that ask. On the contrary, the very fact that a student does not ask tells you that this child is most in need of guidance.
A teacher must go to the student, awaken the student, and say, “Why don’t you bother me, my student? Ask me. Speak to me.”[From a public talk.]
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